Columtjia  ®nitjer£Sitp 
mtl)eCitpofi^eto|iorfe 

LIBRARY 


THE 


(SS]:Ba£^siiiSi  ©^^isisSa 


AND  HIS 


DIVINE  TESTIMONY  STATED  AND  VINDICATED, 
WILLMM  FEJ^J^  ^'  GEORGE  WHITEHEAD. 

TO  WBICa  ARE  FRKFIXED 

THE  FOLLOWING  TREATISES, 

By  the  same  Writers,  viz. 


CHRIST  WITHIN; 

THE 

SANDY  FOUNDATION  SHAKEN 

AND 

INNOCENCY  WITH  HER  OPEN  FACE. 


PHIL^DELPHM  : 

T'RINTED  AND  SOLD  BY  JOSEPH  RAKESTKAW, 

No.  256,  North  Third  Street* 

1824. 


ADVERTISEMENT. 


THE  Works  of  William  Penn  were  collected  and  published  in 
the  year  1726,  a  few  years  after  the  decease  of  the  author,  in  two 
large  folio  volumes.  Some  time  after,  a  selection  was  made  and 
published  in  one  very  large  volume,  folio  ;  and  in  the  year  1782 
his  Select  Works  were  reprinted  in  London,  in  five  volumes,  octavo. 
These  being  out  of  print,  the  Meeting  tor  Sufferings  in  London,  in 
the  4th  Month,  18:20,  encouraged  a  new  edition.  But  so  large  a 
selection  being  too  costly  tor  general  circulation,  it  has  been  thought 
that  a  benefit  would  arise  from  the  publication  in  a  separate  form, 
of  the  three  following  excellent  treatises : — his  "  Sandy  Foundation 
Shaken,"  "  Innocency  with  her  Open  Face,"  and  "  The  Christian 
Quaker,  and  his  Divine  Testimony  Stated  and  Vindicated."  Thej 
have  always  been  printed  with  what  are  called  his  Select  Works, 
and  classed  among  his  most  approved  writings.  And  as  the  second 
part  of  the  "  Christian  Quaker,"  written  by  George  Whitehead, 
and  originally  published  in  connexion  with  the  first  part  by  William 
Penn,  had  become  extremely  scarce,  it  was  thought  that  its  repub- 
lication would  be  both  interesting  and  useful.  A  little  tract,  by 
the  same  writer,  entitled  "  The  Light  and  Life  of  Christ  within," 
has  also  been  inserted.  The  collection,  it  is  believed,  will  be  found 
to  contain  much  valuable  information  oh  most  of  the  cardinal  doc- 
trines of  Friends.  The  different  treatises  follow,  in  the  volume,  in 
<,he  order  of  time  in  which  they  were  written. 


15804 


/ 


CONTENTS. 


PAGE 

THE  LIGHT  AND  LIFE  OF  CHRIST  WITHIN, 1 

Testimony  concerning  George  Whitehead,  .---.-.61 

THE  SANDY  FOUNDATION  SHAKEN, 65 

INNOCENCY  WITH  HER  OPEN  FACE, 95 

THE  CHRISTIAN  QUAKER,  in  two  parts.  Part  I.  by  William  Penn,  -  103 
A  Discourse  of  the  General  Rule  of  Fiith  and  Practice,  and  judge  of 

Controversy,          ............  224 

THE  CHRISTIAN  QUAKER,  Part  H.  by  George  Whitehead,      -        -        -  251 

Lux  Exorta  Est :  or  the  Light  sprung  up,  8te.      .......  319 

The  Angry  Anabaptist  proved  Babylonish,           -.....-  34,6 

The  Presbyter's  Antidote  Tried,  &c.           ........  335 

An  Appendix  to  dii  to,           ...........  443 

The  Answer  to  Thomas  Hicks  and  his  brethren,  concerning  the  Resurrection,  -  505 
A  Serious  Reflection  upon  some  of  William  Burnet's  chief  arguments, 

about  the  Rtsuirection  of  the  swroe  flesh,      .......  524 

The  Resurrection,  future  glory,  and  felicity  of  the  Saints,    ....        -  531 

Thomas  Vincent's  Illusiratinns  of  the  Resurrection,      ......  544 

Something  for  the  Spirituality  of  the  Rtsurrection,  touching  the  nature 

of  the  body  of  Christ, .*       -  551 


THE 


M(BIE11P  iiS?®  ILaS^IB 


OF 


CHRIST  WITHIN, 

AND 

r 
THE  EXTENT  AND  EFFICACY  THEREOF 

DEMONSTRATED. 

AND  THE 

qjJAKEnS'  PMIJS'CIPLES  JUSTIFIED 

BY  THE  SCllIPTURES  OF  TRUTH,  THE  DOCTRINE  OF  CHRIST  AND 
HIS  APOSTLES, 

From  tlie  false  and  blasphemous  constructions  put  upofi  them 
by  William  Burnet,  in  his  book,  stiled,  The  Capital  P rind-' 
pies  of' the  people  called  Quakers — 

HEREIN  THE  BEST  OF  THE  BAPTISTS  THAT  OWN  HIM  MAT  SEE  HIS 


Jintichristian  spirit  and  doc- 
trines— detected. 

Doctrinal  and  self-contradic- 
tions— compared, 


Ignorance  and  Errors — dis- 
covered. 

Envy  and  Feignedness — re-= 
proved. 


BT  A  SBKVANT  OF  CHRIST, 

GEORGE  WHITEHEAD. 


Professing  themselves  to  be  wise,  they  became  fools.     Rom.  i.  22. 


London — Vrlnkd  in  the  Year  1668. 
PHILADELPHIA~-REPRINTED  BY  JOSEPH  RAKESTUAW, 

NO-   356,  NORTH  THIRD  STREET. 

1823. 


PREFACE. 


1  SHOULD  very  willingly  have  forborne  to  appear  thus  publicly  in 
3uch  controversies  at  this  time,  if  the  truth  might  have  been  other- 
wise cleared;  for  I  have  a  life  in  peace  more  than  in  contests,  and  a 
tender  respect  to  the  mor^pnscientious  of  all  sorts  professing  reli- 
gion, thathaveatenderneS(pd  sincerity  in  them;  but  1  am  necessi- 
tated tlius  to  aj^pear,  because  of  the  hardness  and  perversness  of  some 
Baptists,  and  their  publicly  reproaching  and  scandalizing  the  truth 
professed  by  us  called  (luakers,  both  in  words,  preaching  and  print, 
and  their  clamouring  up  and  down  the  country  against  us,  both  in 
Buckinghamshire,  Surrey,  Sussex,  and  other  parts ;  in  which  thing 
Matthew  Caffin,  their  great  agent  and  contender,  and  "William  Burnet, 
of  Chertsey,  are  chiefly  concerned  against  us  ;  whereby  they  have  to 
their  power,  supplied  the  persecutor's  place,  now  in  this  little  time  of 
liberty,  like  persons  implacable,  envying  our  liberty  and  prosperity, 
William  Burnet's  personal  reflections  in  his  book  against  some 
amongst  us,  which  he  has  gathered  from  reports,  as  the  former  per- 
secuting priests  were  wont  to  do,  I  could  more  easily  have  passed  by, 
than  his  wronging,  perverting  and  opposing  the  truth  of  our  princi- 
ples, though  several  of  his  reflections  are  false  and  slanderous,  for 
that  any  particular  fall  or  failings  of  persons  cannot  rationally  be 
alleged  to  destroy  principles  fallen  from.  But  considering  the  divisions 
that  are  amongst  Baptists,  even  the  leaders,  as  to  their  principles,  it 
might  have  been  some  stop  to  William  Burnet's  outrage  in  this  matter, 
and  they  should  have  agreed  among  themselves  before  they  had  thus 
appeared  against  us  ;  some  being  for  a  particular  election  of  persons, 
and  both  denying  saving  grace  to  be  free  to  all,  and  Christ's  dying 
for  all ;  others  being  for  Christ's  death  for  all,  and  general  redemp- 
tion;  and  some  pleading  for  free-will.  Several  of  their  teachers, 
and  some  hearers,  are  for,  and  observe  the  Seventh-day-Sabbath 
imposed  on  the  Jews,  and  have  preached,  written  and  printed  for  the 
imposing  of  it  on  Christians  ;  many  others  of  them  are  against  it. 
And  why  does  not  our  opposer  plead  for  his  water  baptism  and  Se- 
venth-day-Sabbath, here  against  us  ?  But  therein  he  would  not  be 
popular  enough.  Many  affirm  Christ  to  have  done  and  completed  all 
for  man  on  the  cross  without;  but  some,  that  the  nftering  was  not 
completed,  nor  tlie  type  under  the  Law  fully  answered,  until  he  was 
entered  into  Heaven,  or  the  Holy  Place.  Many  of  them  are  for  pay- 
ing priests  tythes,  rather  than  suffer  ;  others  have  written  against  it  as 
4nii-christian  s  and  yet  few  stand  out  of  it.     Some  of  their  teachor.s 


iv  PREFACE. 

have  contended  and  printed  for  taking  the  oath — several  gratifying 
the  persecutors,  and  swearing  themselves  out  of  prison,  by  which 
others  have  suffered  the  more  :  which  hath  been  a  grief  to  some  who 
were  more  conscientious;  many  of  them  running  into  holes  and  cor- 
ners, not  daring  to  meet  publicly  if  but  a  little  storm  break  forth.  And 
has  not  William  Burnet  heard  how  Thomas  Tillam  (their  great  Seventh^ 
day-Sabbath  man)  and  his  fellow-prisoner,  deceitfully  made  escape 
out  of  Ipswich  prison,  which  was  no  small  blot  upon  them .''  And 
have  not  some  of  them  gotten  into  the  priests'  places,  pulpits,  preach- 
ed for  hire,  tythes,  &c.  as  Tombs  and  JHftjrs,  when  permitted  P  As 
also  two  of  their  eminent  leaders,  viz.  TOoert  Everard,  and  Jo.  Atta- 
way,  of  Brantree,  in  Essex,  turned  Papists,  and  become  great  con- 
tenders for  the  church  of  Rome.  These  things  I  mention,  as  having 
been  most  obvious  and  public — besides  gross  coriuptions  both  as  to 
principle  and  practice,  might  be  further  manifest  against  some  of  their 
chieftains,  which  at  present  1  shall  forbear  to  mention  here. 

And  now  though  this  William  Burnet  hath  shown  his  envious  and 
persecuting  spirit,  which  has  put  forth  its  sting  against  us,  we  do  in 
the  elect  seed  tread  upon  its  head,  and  are  not  pierced  thereby.  And 
that  spirit  shall  be  crushed,  and  the  elect  shall  reign  over  it  in  the  power 
of  Christ;  and  I  have  as  much  satisfaction  in  appearing  against  the  per- 
secuting spirit  in  William  Burnet,  as  against  it  in  other  open  opposers 
and  persecutors ;  for  what  could  we  reasonably  expect  from  him  and 
such  as  he  is,  if  they  had  power,  but  they  would  be  as  great  perse- 
cutors as  any  that  we  have  suftered  under,  whilst  they  show  such 
enmity  and  implacableness  at  this  time  of  day  against  us.  And  whereas 
William  Burnet  in  his  epistle  says,  '•  he  shall  leave  it,  the  cause  is 
God's,  and  whatever  reproach  he  undergoes  therein,  he  hopes  he  shall 
quietly  bear,  &c.*';  by  which  he  seems  as  if  he  would'be  quiet  now 
when  he  has  done  his  worst  against  us.  But  it  is  probable  he  would 
have  had  more  quietness  and  peace  if  he  had  never  appeared  thus 
against  the  upright,  as  he  has  done  in  his  confused  book.  Now, 
reader,  take  a  view  of  some  of  his  doctrines  and  apparent  contradic- 
tions hereafter,  whereby  he  has  given  a  deadly  blow  to  his  own 
cause,  which  is  proved  none  of  God's, 


WILLIAM  BURNET'S  CONTRADICTIONS. 


HERE  are  several  of  William  Burnet's  contradictions,  coK 
lected  in  his  own  words,  out  of  his  book,  and  compared,  as  fol- 
lows : 

William  Burnet,  in  page  3  of  his  book,  says  :  «'  Paul  preached 
a  Christ  made  of  a  woman,  and  not  a  Christ  in  them  that  God 
will  redeem  the  world  by^|^ 

But  in  contradiction  hWry^s:  "  I  do  not  deny  that  the  fruits 
and  effects  of  our  justification  doth  shew  itself  both  within  and 
without." 

Page  4.  "  Paul's  knowledge  of  sin  came  by  the  Law,  and  not 
by  the  Light  within." 

Contradiction.  *«  The  grace  of  God  received,  and  the  love  of 
Christ  revealed  in  the  work  of  regeneration,  doth  principle  the 
heart  with  an  enmity  to  sin,  and  the  grace  received  in  the  work 
of  reconciliation  begets  a  hatred  to  it,  so  that  it  is  from  the  prin- 
ciple within." 

Page  5.  "  I  would  not  give  any  one  ground  of  jealousy  that  I 
should  judge  that  our  obedience  is  any  cause  either  of  our  justifi- 
cation or  sanctification."  And  page  10.  <'  The  spirit  in  man, 
and  obedience  to  that  spirit,  is  not  the  cause  of  man's  union  with 
God." 

But  in  contradiction,  page  35.  "We  are  sealed  by  an  obe- 
dience to  the  Gospel."  And  page  8.  *'  The  Spirit  is  alive  be- 
cause of  righteousness." 

"  Paul's  knowledge  of  sin  came  by  the  Law,  not  the  Light 
within." 

Contradiction,  p.  8.  "  That  Light  is  in  every  man  that  doth 
convince  of  sin,  the  commandment  being  accompanied  with  the 
Spirit." 

Page  9.  "  There  is  a  time  when  every  man  while  unregene- 
rated,  the  best  of  saints  were  in  darkness;  to  what  then  shall 
such  turn  within  for  Light,  that  have  there  nothing  but  dark- 
ness— without  any  Light  in  them  ?  They  have  no  Light  in  them — 
they  have  none  in  them,  &c." 

But  in  positive  contradiction,  p.  8.  "I  shall  show  what  that 
Light  is  in  every  man  tliat  doth  convince  of  sin."  P.  16.  *<  That 
Light  is  in  every  man  that  doth  convince  and  reprove  bim  for 
sin,  or  that  a  wicked  man  up(m  sins  committing,  receives  checks 
from  the  Law  written  in  the  heart  in  creation,  is  the  principal 
ground  of  conscience  conviction — man  being  made  every  way 
capable  of  doing  the  will  of  his  Maker,  having  the  counsel  or 
law  of  God  in  his  heart — he  did  not  wholly  lose  his  creation- 
light,  for  there  was  still  a  knowledge  left  in  man  of  God." 


6 

Pages  16,  17,  18,  19.  "  That  Light  in  every  man  is  the  Light 
of  nature,  is  conscience,  is  an  uncertain  guide — How  sad  will  it 
be  for  that  soul  that  gives  up  himself  to  follow  it !" 

But  in  plain  contradiction,  pages  10,  16,  17.  "  Christ  as  he 
was  the  Word  with  God,  so  he  was  tlie  Light  of  the  world,  and 
lighteth  every  man  that  cometh  into  the  world — The  Spirit  that 
God  hath  placed  in  man  is  called  the  candle  of  the  Lord,  tlie 
Spirit  of  understanding ; — Every  man  hy  Nature  having  the 
Law  placed  in  his  heart,  to  wit,  the  ten  commandments,  in  the 
substance  or  body  of  them — The  very  heatlien  that  never  had  the 
Gospel  preached  unto  them,  do  witn#8  to  tliis  truth." 

Page  31.  **  Oh  how  do  these  hell-hatched  errors  that  have  been 
fomented  by  Satan,  and  twisted  into  the  hearts  of  these  poor  and 
ever-to-be  pitied  creatures !" 

Contradiction,  p.  28.  **  I  do  much  wonder  where  that  word  od 
doctrine  was  coined,  that  they  so  often  teach  and  exhort,  that  is, 
to  turn  to  the  Light  within."  Observation.  That  doctrine  then 
may  be  founded  in  Heaven  for  ought  he  knows. 

Pages  19,  20,  21.  «<  The  Scripture  is  man's  rule  to  walk  by — 
the  rule  of  the  Gospel,  and  compass  to  rule  and  steer  by — not  by 
the  Light  within." 

Contradiction.  "  The  Spirit  doth  principle  a  saint  for  his 
duty — the  Spirit  doth  principle  and  fit  a  man  for  his  work,  both 
in  praying,  heaiing,  and  obedience."  And  page  21  :  «  The  re- 
ception of  the  Spirit  is  the  only  means  to  ])ut  a  man  into  a  capacity 
for,  and  give  him  right  to  obedience:  nothing  gives  a  soul  right  to 
Gospel  ordinances,  but  the  gift  »if  Christ  to  us,  and  his  being  re- 
Tealed  in  us  by  his  Spirit." 

Page  21.  "  The  Scriptures  ought  to  be  a  rule  and  weapon,  to 
be  made  use  of  at  all  times  in  defence  against  Satan  ;  our  dear 
Lord  was  filled  with  the  Spirit,  yet  he  had  an  eye  in  all  his  obe- 
dience to  the  Scriptures." 

Contradictions,  page  22.  "The  letter  itself,  as  it  is  written 
with  ink  on  paper,  is  dead :  but  the  matter  therein  is  spiritual 
and  powerful,  when  carried  home  by  the  Spirit  to  the  heart." 
Page  21'.  "All  the  Prophets'  actions  recorded  are  not  all  for  our 
example." 

Page  3*.  "Christ  as  he  was  the  "Word,  which  was  God,  was 
not  a  Saviour,  but  as  he  was  to  be  the  offspring  of  man."  Page 
35.  "  As  he  was  the  Word — as  he  was  God  he  could  not  save 
man ;  for  God  was  the  offended,  and  it  was  impossible  for  the 
offended  to  acquit  the  guilty." 

Contradictions,  page  34.  "  The  Scripture  giveth  this  charac- 
ter of  Christ,  that  he  should  be  called  Immanuel,  Mat.  i.  23. 
that  is  to  say,  God  with  us,  and  in  Isa.  ix.  6.  he  is  called  the 
Mighty  God  ;  John.  i.  1.  he  is  called  the  Word — and  in  this 
f?cnse  is  said  to  come  down  from  Heaven — for  as  he  from  the  days 


of  eternity  was  with  the  Father,  he  most  properly  derived  that 
title  of  being  the  Son  of  God."  Heb.  vii.  3.  1  John  iii.  8. — 
Page  35.  «'  God  hath  designed  that  redemption  should  be  pur- 
chased by  the  Son  of  God." 

Observe.  In  1  John  iii.  8.  it  is  said,  the  Son  of  God  was  mani- 
fested that  he  might  destroy  the  works  of  the  Devil ;  and  is  not 
this  to  salvation?  and  Christ  sa^s,  the  Son  can  do  nothing  of  him- 
self but  what  he  seeth  the  Father  do  ;  and  the  Father  that  dwell- 
eth  in  him  he  doth  the  works,  John  v.  19.  and  xiv.  10.  and  tliat 
God  is  Saviour,  and  none  besides  him.  Isa.  xliii.  11.  and  xlv.  A,. 
Hos.  xiii.  4.  So  what  lessK|||it  than  blasphemy,  to  say  God  could 
not  save  ? 

Page  35.  <*  God  by  his  own  blood  purchased  to  himself  a 
Church."  Acts  xx.  28.  But  in  contradiction  to  the  Apostle 
herein,  William  Burnet  says ;  *«  God  hath  neither  blood,  nor  suf- 
fered." 

Page  35.  "  Where  it  is  said,  no  man  hath  been  in  Heaven, 
but  the  Son  of  Man  that  came  down  from  Heaven."  But  in  con- 
tradiction to  Christ,  William  Burnet  says :  *«  Christ's  ascribing 
that  to  the  Godhead,  that  properly  refers  to  the  Manhood,  is  a 
stumbling  stone." 

William  Burnet,  in  his  S9th  page,  says:  «*  This  is  a  gross 
mistake,  to  wit,  that  the  blood  that  cleanseth  from  sin,  is  the  life 
of  Christ." 

Contradiction,  page  iO.  **  Christ  is  the  purchaser,  and  the 
price  his  life." 

Page  42.  ««The  blood  shed  upon  the  Cross,  the  Material 
blood,  meritorious  to  salvation,  sprinkles  the  consciences, — 
sanetifieth  us,  pages  38,  39.  Justifies,  page  42.    Redeems,  &c." 

But  in  contradiction,  page  40,  «  That  blood  shed  is  not  in 
being — " 

But  he  compares  it  to  a  price  lost,  &c. 

Observe  here  a  two-fold  stress  is  laid  upon  that  blood.  1.  Merit 
to  salvation.  2.  Work  to  sanctification.  And  so  he  hath  set  it 
up  above  God  :  for  "  God  could  not  save,"  he  says,  and  "  yet  it 
is  not  in  being."  Gross  absurdity  !  Whereas  sanctification  being 
a  real  inward  work,  that  is  certainly  in  being  which  effects  it. 

Page  24.  William  Burnet  tells  of  "  looking  to  Jerusalem,  to 
Jesus  Christ,  as  he  was  there  crucified,  or  to  that  blood  that 
was  there  shed  for  justification."  Contradiction,  pages  27  and  o5. 
<'That  Christ  that  restoreth  man's  loss,  is  both  to  be  sought  and 
found  in  Heaven,  viz.  above  the  stars  and  firmament." 

But  in  contradiction  to  both,  page  21.  "The  reception  of  the 
Spirit  the  only  means — The  gift  of  Christ  to  us,  and  his  being 
revealed  in  us  by  his  Spirit."  Observ.  Then  Christ  and  his 
Life  is  nearer  than  either  Jerusalem,  or  above  the  clouds,  though 
he  ascended  far  above  all  Heavens. 


WILLIAM  BURNETTS  FALSE  ASPERSIONS. 


HERE  follows  some  of  William  Burnet's  aspersions,  false- 
hoods and  slanders,  cast  upon  the  Quakers,  which  are  rejected 
and  returned  to  that  envious  spirit  from  whence  they  came. 

As  first,  in  his  epistle,  which  hath  relation  to  his  dark  confu- 
sed bundle,  which  is  void  of  both  spirit,  life  and  light.  After  he 
pretends  great  respect  to  many  of  us  for  our  honest  lives,  whose 
meaning  he  judges  good  ;  yet  he  falsely  says,  "they  are  ensnar- 
ed by  their  teacliers,  whose  hearts  Satan  hath  greatly  deceived  j" 
which  is  also  false  and  incongruous.     And, 

It  is  false  "  that  our  teachers  study  twenty  shuffles  rather  than 
discover  their  principles  when  closely  beset." 

It  is  false,  and  a  slander,  that  *<  there  is  none  more  unwilling 
to  come  to  the  Light  to  be  proved,  than  we." 

It  is  false  that  *<  the  Quakers  slight  Scriptures." 

It  is  a  lying  story,  page  23,  that  "  the  last  summer  the  Qua- 
kers at  London  were  startled,  and  went  from  one  to  another  to 
ask  counsel  to  know  what  to  do,  upon  one's  coming  out  of  the 
country  and  telling  that  the  remaining  part  of  the  city  should  be 
burnt,  and  that  the  fire  should  begin  the  next  day,  &c."  Whereas 
there  was  no  such  thing,  or  occasion  given,  by  any  Quaker — 
But  I  am  informed  that  a  distempered  bad  man  (no  Quaker,  nor 
yet  out  of  the  country)  and  two  women,  who  w-ere  so  far  from 
being  Quakers,  that  they  were  wont  to  oppose  us,  and  rail 
against  us  openly,  did  declare  of  the  destruction  of  the  remain- 
ing part  shortly,  and  thereupon  the  women  left  the  city. 

And  that  young  Bolton  the  goldsmith  should  look  like  ashes  for 
fear. — This  has  come  from  some  false  tale-bearer  like  himself. 
And  as  for  the  story  he  says  he  was  told,  of  one  of  our  teachers, 
by  R.  Cox,  "  about  his  false  prediction  of  being  taken  at  a  meet- 
ing in  Middlesex,"  why  did  he  not  name  this  pretended  teacher  ? 
If  he  had,  we  should  have  appeared  the  more  to  be  clear  of  this  ; 
however  the  person  intended  is  not  one  of  our  teachers,  neither 
was  he  ever  much  owned  amongst  us. 

It  is  false,  that  **the  Quakers  raised  and  blew  about  that  re- 
port, that  the  Baptists  were  played  away  with  fiddlers  from  a 
dispute  in  Chertsey ;  and  that  it  was  so  reported  from  one  Ball 
in  Amersham  Parish,"  is  also  false ;  and  he  denies  that  ever  he 
reported  it,  but  only  asked  the  question  of  one  of  Amersham  con- 
cerning the  report ;  and  he  of  whom  he  asked  the  question, 
clears  him  in  this  particular. 

It  is  false,  that  «*  the  Quakers'  Christ  is  not  God's  Christ,  or 
that  they  deny  the  man  Christ,  or  the  Christ  that  is  in  the  Hea- 


yens.'*  Did  not  William  Burnet  learu  thfs  distinction  of  the 
Quakers'  Christ  from  Matthew  Caffin  ? 

It  is  false,  that  ♦*  we  uncrown  the  Lord,  or  put  the  honour  due 
to  Christ  to  a  Light  of  Nature.'*     And, 

It  is  a  slander,  that  "  our  principles  are  poisonous." 

It  is  false,  that  "  we  hold  Christ  fulfilled  not  any  type  or  part 
of  the  Law,  by  his  sufferings:  on  the  cross ." 

A  malicious  slander,  that  «  our  principles  are  hell-hatched 
errors,  fomented  by  Satan." 

A  slander  also,  that  <<  we  trample  under  foot  the  blood  of  the 
Covenant,  and  make  the  offering  of  the  cross  a  mere  fiction  of 
the  brain  ;'*  for  we  have  a  reverent  esteem  of  both.  Also  we  do 
not  deny  the  resurrection,  as  falsely  we  are  accused.  There  are 
many  more  falsehoods  in  his  book,  which  are  too  tedious  to  re- 
peat ;  but  the  falseness  of  these  charges  against  us,  will  more 
appear  in  the  sequel. 


s 


THE  lAGHT  OF  CHRIST  WITHIN, 

^J^'D  ITS  SUFFJCIEJ^Cr. 


THE  Liglit  within  which  we  the  suffering,  despised  people 
of  God  called  <iuakers,  do  bear  witness  to,  is  that  principle  of 
life  and  righteousness  in  man,  to  which  the  Scriptures  of  truth 
do  amply  testify.     And  it  has  proved  as  a  burthensome  stone  to 
all  such  empty  and  carnal  professors  of  the  times  as  have  set 
themselves  against  it,  and  opposed  it ;  and  many  have  been  con- 
founded and  broken  to  pieces  by  it,  who  have  made  war  with  it ; 
for  it  is  the  Light  of  Christ,  that  comes  from  the  eternal  NVord, 
that  we  own  and  testify  of;  and  that  life  that  was  in  Him  was 
the  Light  of  man.    And  this  we  do  own  and  confess  to,  as  a  fun- 
damental principle  of  our  faith,  and  the  binding,  uniting  princi- 
ple, or  the  thing  upon  which  all  the  rest  hang,  and  even  this 
Light  within,  as  William  Burnet  the  Baptist  says,  who  has  un- 
dertaken to  discover  and  overthrow  this  |)rinciple,  as  held  by  the 
Quakers,  which  is  a  task  too  hard  for  him,  and  that  which  none 
of  his  brethren,  nor  others  far  wiser  than  himself,  could  ever  do. 
But   herein  his   ignorance  of  the  true  Christ  and  his  Light  in 
man,  and  his  gross  errors  and  contradictions,  as  also  his  peevish- 
ness and  envy  against  an  innocent  people,  to  render  them  odious, 
will  evidently  appear  to  the  impartial  and  unbiassed  reader. — 
And  now  our  principle  of  the  Light  within  being  true,  the  rest 
must  needs  be  true  that  depend  upon  it,  and  this  will  be  proved 
and  appear  in  the  following  answer  to  this  our  antagonist,  who 
often    has  in  scorn  and  derision  against   our  principle  of  the 
Light  within,  called  it  the  Quakers'  Christ — whereas  it  is  the 
Light  of  the  true  Christ,  and  no  other,  that  we  own  and  profess. 
And  first,  he  accuses  George  Fox  the  younger,  for  being  the 
mouth  of  his  Saviour,  or  his  representative,   in  his  first  and  se- 
cond page,  in  these  words,  viz.  "  You  have  in  your  imaginations 
put  me  afar  off,  and  will  not  own  me  the  Light,  the  Life  in  you — 
because  my  appearance  is  and  hath  been  to  make  manifest  sin 
and  evil,   and  to  check  and  reprove  for  it,  and  to  call  you  out  of 
it; — I  the  Light  will  overturn  kingdoms,  nations,  and  gathered 
churches,  which   will  not  own   me  the  Light  in  them,  to  guide 
and  lead  them — I  will  make  you  know  that  I  the  Light,  which 
lighteth  every  man  that  cometh  into  the  world,  that  all  through 
me  should  believe,  am  the  true  eternal  God."    Thus  far  George 
Fox.     Now  William  Burnet  bids  George  give  him  leave  to  tell 
him  "  he  is  not  bound  to  believe  what  he  has  written,  either  to 


uotne  from  God,  or  to  be  agreeable  to  the  Word  or  will  ol"  iJod, 
but  the  contrary,  a  mere  delusion  of  Satan,  and  a  stratagem  of 
the  enemy  of  mankind,  fomented  to  draw  away  the  hearts  of  the 
simple  from  the  simplicity  of  the  Gospel ;  for  this  is  a  Gospel 
that  neither  the  Prophets,  nor  the  Apostles,  nor  Christ  ever 
preached,  and  a  patliway  they  were  strangeis  to." 

In  reply  to  which,  I  shall  take  leave  to  tell  William  Burnet 
that  his  unbelief  touching  the  Light  within,  and  his  charge  of 
mere  delusion  of  Satan,  against  what  is  written  for  it  before,  is 
no  ground  for  us  to  believe  him,  nor  any  reason  or  proof  to  con- 
fute us,  or  our  principle  of  the  Light  within,  but  also  a  wrong  to 
the  Prophets,  Apostles,  and  Christ,  to  say  they  never  preached 
it,  or  that  it  is  a  pathway  they  were  strangers  to ;  for  darkness 
was  not  their  way.  And  George  Fox  has  truly  represented  and 
testified  to  the  Light  and  Life  in  men,  which  is  Christ's  Light 
and  Life  ;  and  that  this  true  Light  lighteth  every  man  that 
Cometh  into  the  world.  This  is  Scripture  language  (John  i.  4. 9.) 
Nvhich  is  so  ignorantly  opposed  and  cavilled  at  by  an  unbeliever. 
And  this  Life,  which  is  the  Light  of  men,  or  Light  of  Christ 
in  every  man,  doth  truly  represent  and  manifest  Christ  the 
giver  of  it,  (and  he  speaks  and  operates  by  it),  to  them  that  be- 
lieve in  it,  as  he  exhorted  ;  in  this  they  receive  him,  and  so 
power  to  become  the  sons  of  God.  But  then,  instead  of  a  proof 
further  to  confute  us,  William  Burnet  gives  us  a  challenge  in 
these  words  :  "  I  would  challenge  any  one  of  them  to  show  me 
that  text  in  Scripture  where  any  of  God's  worthies  directed  peo- 
ple to  turn  to  a  Light  within,  and  obey  the  Light  within,  to  ex- 
pect salvation.  This  is  altogether  contrary  to  the  doctrine  of 
Christ  and  his  Apostles.  John  exhorts  his  followers  to  believe 
in  him  that  should  come  after  him,  and  not  a  Clirist  that  should 
come  into  them.  The  Apostle  preached  Christ  to  the  Jews, 
whom  they  by  wicked  hands  had  crucified  and  slain.  Paul 
preached  a  Christ  made  of  a  woman,  and  not  a  Christ  in  them, 
that  God  will  redeem  the  world  by." 

Reply.  Because  this  our  opposer  is  so  ignorant  of  the  Scrip- 
tures, and  of  the  Light  and  power  of  God  which  saves,  I  niay 
answer  his  challenge,  and  inform  him,  that  the  tendency  and 
drift  of  all  the  preaching  and  directions  of  the  holy  men  of  God, 
Christ  and  the  Apostles,  was  to  turn  people  from  darkness  to 
the  Light,  to  the  knowledge  of  God  and  Christ;  which  is  spiri- 
tual, and  therefore  inwardly  and  spiritually  to  be  received  and 
revealed  :  for  that  which  may  be  known  of  God,  who  is  Light, 
is  manifest  within,  Rom.  i.  And  Paul  said,  God  who  command- 
ed the  Light  to  shine  out  of  darkness,  hath  shined  in  our  hearts, 
to  give  the  Light  of  the  knowledge  of  the  glory  of  God  in  the 
face  of  Jesus  Christ.  2  Cor.  iv.    And  Christ  exhorted  to  believe 


i2 

in  the  Light,  thai  they  might  be  the  children  of  the  Light.  Aud 
was  not  that  in  them  which  did  beget  them  to  God,  and  bring 
them  to  be  his  children  ?  And  did  not  Christ  say,  He  that  is 
with  you  shall  be  in  you  ?  and  I  in  them  and  they  in  me.  John  xvii. 
And  this  appearance  without  in  the  flesh,  and  coming  after  John 
Baptist,  and  being  slain  by  wicked  hands,  as  touching  the 
flesh,  does  not  destroy  nor  make  void  tlje  doctrine  of  his  spiritual 
appearance  in  his  people,  no  more  than  his  coming  after  John  did 
his  being  before  him  in  Spirit;  for  John  said,  He  that  cometh 
after  me  is  preferred  before  me,  for  he  was  before  me :  mark, 
he  was  before  John,  (1  John  i.  13.)  though  not  in  the  flesh,  or 
body  in  which  he  was  crucified  ;  but  being  quickened  by  tiie 
Spirit,  thereby  he  went  and  preached  unto  the  spirits  in  prison. 
And  was  not  this  preaching  spiritual,  and  directed  to  the  Spirit, 
Life,  and  Light  within,  which  opened  the  eyes  of  the  under- 
standing to  see  the  power  of  God  in  Christ  the  Light,  even  the 
same  power  that  raised  up  Jesus  ?  And  was  not  the  Word  within 
a  Light  which  both  Moses  and  the  Apostles  directed  to,  and  the 
spirit  or  anointing  within  to  teach,  lead  into  all  truth,  and  save 
from  sin  and  death,  which  has  reigned  in  people  ?  And  what  is 
redemption  but  a  freeing  from  the  servitude  of  sin  ?  and  it  is 
fulfilled  in  every  true  believer  by  Christ,  who  is  the  power  of 
God,  who  is  made  unto  us  wisdom,  righteousness,  sanctification 
and  redemption  ;  and  all  these  are  inwardly  experienced  by 
such  as  know  that  God  hath  wrought  all  their  works  in  them. 
And  therefore  for  William  Burnet  to  deny  a  Christ  in  them 
to  redeem,  is  his  gross  error  and  ignorance,  and  contradiction  to 
the  Apostle's  doctrine  ;  as  also  how  apparently  does  he  contra- 
dict himself,  when  he  grants  that  the  fruits  and  effects  of  our 
justification  doth  show  itself  within  and  without.  And  surely 
then  the  cause  thereof  must  be  known  within — Christ  within — the 
Spirit  that  sanctifies  and  justifies  within — God  who  works  all  our 
works  in  us,  (Isa.  xxvi.  12)  dwells  in  his  people.  2  Cor.  vi. 
Now  if  Christ  is  to  be  known  within,  then  that  which  reveals 
him,  and  may  be  known  of  God,  is  within;  there  must  be  an 
eye,  or  else  no  seeing;  and  if  it  be  blind  or  veiled,  it  must  be 
opened  by  that  which  makes  manifest  things  that  are  reproved, 
which  is  Light.  But  now  as  to  Christ's  being  in  every  man, 
(page  4,)  that  is  not  our  affirmation  nor  words,  but  that  there  is 
a  Light  of  Christ  in  every  man,  even  in  the  rebellious,  to  leave 
them  without  excuse.  And  what  T.  Tayler  has  said  in  that 
case,  is  true,  and  will  stand  over  the  head  of  this  our  ignorant 
opposer,  who  has  carped  at  this  expression  of  the  word  in  the 
heart,  and  the  Light  shining  in  man,  yea,  in  every  man,  as  be- 
ing a  present  help  against  sin,  which  is  neither  a  marring  of  his 
work,  nop  any  extenuation  of  the  glory  of  the  true  Christ,  nor 


13 

any  falsehood,  as  it  is  very  ignorantly  charged :  for  the  Word  in 
the  heart  is  to  be  obeyed — it  saves  the  soul ;  the  Light  shining 
in  the  heart,  gives  tlie  Light  of  the  knowledge  of  the  glory  of 
God  in  the  face  of  Christ :  therefore  it  is  helpful  against  sin. 
1.  It  saves  from  it.  2.  It  leads  such  as  be  kept  in  it,  to  the  glory 
which  is  immortal,  and  leaves  them  that  rebel  against  the  Light 
without  excuse  ;  which  if  it  had  not  sufficiency,  and  a  saving 
property  in  it,  it  could  not ;  for  otherwise  its  insufficiency  there- 
in would  be  ground  of  excuse. 

And  as  touching  the  Word  which  is  nigh  in  the  heart ;  and 
wherewithal  shall  a  young  man  cleanse  his  way,  (Psal.  119)  Wil- 
liam Burnet's  persuasion  is,  '*  that  neither  of  those  Scriptures 
refer  to  Christ,  but  to  the  Scriptures  of  the  Old  and  New  Tes- 
tament, which  is  called  both  the  Word  of  God  and  of  Christ.'* 
To  which  I  reply  :  this  Baptist's  ignorance  and  absurdity  in 
this  plainly  appears,  touching  both  the  Word  that  cleanscth,  and 
the  Scriptures  which  are  the  writings  that  contain  many  words 
of  truth,  (in  the  plural,)  whereas  the  Word  which  cleansetii  and 
sanctifieth,  (John  xvii.)  is  but  one,  which  also  is  both  a  discerner 
of  the  thoughts,  and  powerful  in  the  operation.  Also,  when 
David  directed  to  the  Word  which  was  a  light  unto  his  paths, 
much  of  the  Old  Testament  was  not  given  forth  or  written  ;  and 
to  be  sure,  not  the  New  :  and  when  the  Apostle  directed  to  the 
Word  of  faith,  which  was  nigh  in  the  heart,  to  obey  it,  this 
could  not  be  the  Scriptures  or  writings  of  the  New  'I'estament, 
for  he  was  then  but  writing  a  part  of  them ;  and  several  other 
epistles  were  unwritten,  neither  were  they  bound  up  in  one 
volume  until  many  years  after.  Besides,  many  have  corrupted 
the  Scriptures :  but  the  Word  which  sanctifies  and  redeems,  is 
the  incorruptible  Seed  which  lives  and  abides  ff)r  ever.  And  is 
not  that  Seed  or  Word,  Christ  i  And  how  come  any  to  know, 
and  rightly  to  understand  the  Scriptures,  but  by  the  Spirit  of 
God  ?  for  it  is  granted  (page  4.)  that  '<  the  Law  of  God  is  made 
applicable  to  us  by  the  Spirit  of  God."  So  then  men  are  to  be 
directed  to  the  Spirit  of  God  within,  which  convinceth  the 
world;  but  in  contradiction  to  himself,  he  says:  "Paul's  knt)w- 
ledge  of  sin  came  by  the  Law,  not  by  the  Light  within.'* 
Surely  not  by  the  Law,  without  the  Light  within,  if  by  the  Spirit 
of  God  it  be  applicable  to  us  as  before  :  for  it  was  not  the  Law- 
outward,  as  it  was  in  the  letter  of  it,  that  convinced  Paul,  for  he 
had  that  before  when  a  persecutor,  but  as  he  received  the  com- 
mandment within  by  the  spirit  and  power  of  God,  or  his  Light 
within,  he  saw  sin  exceeding  sinful. 

But  further,  in  flat  contradiction  to  his  opposing  the  Light 
within,  or  the  Quakers'  Christ,  as  he  scornfully  styles  it,  he 
confesses  "  That  the  grace  of  Grod  received  in  the  work  of  rege- 


14 

tieration  and  reconciliation,  doth  so  principle  the  heart  with  an 
enmity  to  sin,  and  begets  an  hatred  to  it,  and  love  to  righteous- 
ness, (1  Thcss.  i.  5,  6,  7.)  so  that  it  is  from  the  principle  within, 
together  with  the  observation  of  the  rule  without,  that  the  soul 
is  made  to  gather  sanctity  and  holiness." 

Answer.  Then  the  Grace  within,  which  works  such  a  good 
effect  in  the  soul,  must  needs  be  saving,  for  that  it  removes  the 
sin,  which  is  the  cause  of  condemnation,  and  works  sanctity  and 
holiness,  thnujgh  which  is  acceptance  with  the  Lord  ;  and  why 
then  is  the  Quakers'  Christ  witliln  so  much  despised  and  scorn- 
ed, in  many  places  throughout  his  book  ?  And  as  for  the  Word, 
togetlier  with  tlie  Spirit,  cleansing  and  sanctif}  ing  : — The  Word 
and  Spirit  are  one,  and  he  that  hath  the  Word  of  (iod  abiding  in 
liim,  hath  the  Spirit  of  God  in  him  ;  and  this  with  its  blessed  ef- 
fects we  certainly  know,  and  therefore  cannot  slight  the  Scrip- 
tures of  truth,  or  words  of  God  therein,  which  he  calls  the  writ- 
ten words,  because  the^  proceeded  from  tlie  Spirit. 

And  whereas  he  would  ♦'  not  give  any  ground  of  jealousy  that 
he  should  judge  that  the  written  word  and  spirit  in  any  man,  as 
abstracted  fnun  Christ,  in  the  tightest  and  most  uniform  obedi- 
ence, doth  cleanse,  or  that  our  obedience  is  any  cause  either  of 
justification  or  sanctification." 

Answer.  If  this  our  opposer  deems  that  the  Spirit  in  any  is 
abstracted  from  Christ,  and  that  any  obey  the  Spirit  without 
Christ ;  it  is  none  of  our  belief,  for  they  are  not  divided  ;  and 
we  know  that  there  is  no  condemnation  to  them  that  walk  after 
the  Spirit,  for  they  arc  in  Christ,  and  have  life  in  the  Son  of 
God. 

2.  Whereas  our  obedience  to  the  Spirit  is  denied,  as  being  any 
cause  either  of  our  justification  or  sanctification.  This  is  a  de- 
nying of  the  Apostle's  doctrine,  and  is  repugnant  to  the  spiritual 
obedience,  which  is  both  acceptable  to  God  ;  and  through  the 
Spirit,  and  the  obedience  of  the  Spirit,  the  true  believers  morti- 
fied the  deeds  of  the  flesh,  and  purified  their  souls.  Rom.  viii.  13. 
1  Pet.  i.  2'Z.  Besides,  the  obedience  and  works  of  the  living 
faith,  which  is  not  a  self-righteousness,  are  attended  with  justi- 
fication, and  some  cause  thereof;  for  was  not  Abraham  justified 
by  works  when  he  offered  up  Isaac  ?  Jam.  ii.  21.  And  the 
saints  were  sanctified  and  justified  by  the  Spirit  of  God.  1  Cor. 
vi.  11.  But  then  if  our  obedience  in  this  case  must  be  wholly 
excluded,  as  not  any  cause  cither  of  justification  or  sanctifica- 
tion, how  comes  the  suffering  and  blood  of  Christ  so  often  to  be 
tendered  and  applied  upon  believing?  Is  believing  no  part  of 
the  creature's  obedience  ?  What  ignorance  and  contradiction  is 
in  William  Burnet's  religion  ?  What  says  he  to  this  ?  See  how 
he  comes  ofT  in  the  following  words  : 


15 

Baptist.  ♦<  I  do  believe  that  our  Justitication  comes  in  by  no 
other  way  or  means,  or  name  under  Heaven,  but  by  Jesus 
Christ,"  which  is  so  far  true  ;  but  furtlier  he  adds :  <«  and  that 
by  shedding  of  that  bh)od,  and  offering  of  that  sacnlice  upon  tlie 
cross,  (Heb.  ix.  22.  1  Pet.  i.  li>)  and  that  our  justification  is  the 
real  cause  of  our  sanctification." 

Answer.  If  so,  and  that  our  obedience  be  not  any  cause,  there- 
of, then  are  all  men  in  a  justified  state  for  whom  he  died;  and 
he  was  offered  and  died  for  all,  as  is  confessed  by  tljis  our  oppo- 
scr,  and  others  of  them  ;  from  which  state  men's  not  obeying,  or 
disobeying,  can  be  no  hinderanee,  if  their  obedience  contribute 
nothing  to  it,  or  be  no  cause  of  either  justification  or  sanctifica- 
tion ;  so  their  believing  or  not  believing  can  neither  further  nor 
hinder  by  this  account.     But  then  if  it  should  be  denied  that  all 
men  are  justified  by  the  sufferings  and  blood  of  Christ  without, 
I  ask,  why  are  not  all  ?    It  is  answered  readily,  because  all  do 
not  believe  :  then  it  is  because  they  do  not  obey.     But  what  if 
they  do  not,   if  their  obedience  of  the  Spirit  or  Light  within  be 
no  cause  of  their  sanctification  or  justification,  are  they  not 
therefore  justified  ?     But  then  whence  is  this  power  of  believing 
and  obedience  derived,  if  not  from  the  Light  and  Sjiirit  of  Christ 
within?    But   as  to  justification  being  laid  one  while  upon  the 
name  of  Jesus,  another  while  upon  the  shedding  of  that   blood 
without,  another  while  by  the  offering  or  sacrifice    upon  the 
cross.     What  confusion  is  here  !  and  how  is  this  man  put  to  it 
to  patch  up  his  own  principles  !     Christ's  name  is  everlasting, 
it  is  called  the  Word  of  God,  who  by  one  offering  hath  for  ever 
perfected  them  that  are  sanctified.     Where  does  the  Scripture 
say,  that  justification  is  the  real  cause  of  sanctification,  or  that 
men  are  justified  in  an  unsanctified  or  disobedient  state  ?  and  if 
some  be  justified  in  that  state  only  by  the  offering  and  blood  of 
Christ  without,  as  is  supposed,  and  not  all  that  are  in  the  same 
state,  does  not  this  render  God  partial  and  unjust,  if  he  with- 
hold  that  from  men  which  is  both  merited  and  purchased  for 
them?  as  these  our  opposers  aflirm,  while  their  obedience  is  so 
little  esteemed,  that  it  is  deemed  no  cause  of  either  justification 
or  sanctification. 

But  then,  as  to  the  shedding  of  Christ's  blood  without,  which 
so  much  stress  is  laid  upon,  whose  work  was  that,  but  a  wicked 
man's  after  he  was  put  to  death  ?  and  where  is  that  blood,  is  it 
in  being,  yea  or  nay  ?  or,  did  it  sink  into  the  ground  and  corrupt, 
as  8«lfne  of  you  have  confessell  ;  and  in  page  iO :  *«  that  blood 
that  was  shed  is  not  in  being,"  says  William  Burnet.  How 
then  does  it  cleanse,  sanctify,  justify,  redeem,  save,  &c.  as  he 
would  have  us  believe  ?  whereas  in  that  (1  Pet.  i.)  cited  by  this 
our  opposer,  it  is  said,  we  are  not  redeemed  by  corruptible 


16 

things,  but  by  the  precious  blood  of  Christ.  Therefore  that  blood 
which  redeems  is  in  bein,e^  and  not  corruptible  no  more  than  his 
flesh,  that  saw  no  corruption,  but  bears  record  with  the  Spirit. 
But  this  is  a  mystery  veiled  from  all  such  carnal  contenders,  as 
carnall}  look  upon  things  according  to  the  outward  ap|iearance 
and  no  further.  Nor  can  they  in  that  state  see  through  the  veil 
unto  the  lieavenly  things  themselves,  nor  unto  the  perfect  taber- 
nacle, of  which  Jesus  Christ  is  the  high  priest  and  minister. 

And  another  testimony  upon  which  William  Burnet  scoffs  and 
carps  against  the  Light  within,  is  Humphrey  Smith's,  viz. ; 
**  That  there  is  no  otiier  rule,  or  means,  or  name  by  which  a 
man  shall  ever  come  to  walk  with  God,  bui  that  which  is  mani- 
fest of  God,  even  the  Light  of  the  Son  of  God,  the  Light  of  him 
who  says,  I  am  the  Light,"  &c.  But  how  does  William  Burnet 
assay  to  confute  this  ?  for  it  is  a  truth  that  he  does  not  an- 
swer, but  scornfully  says,  page  5,  viz. :  "  You  may  see  the  Qua- 
kers' Christ  is  manifest  to  be  in  the  world,  in  the  heart,  in  that 
sense  ;  they  preach  that  he  is  come  in  the  flesh,  but  not  that  he 
was  flesh,  or  that  the  flesh  taken  in  the  womb  of  the  Virgin  was 
Christ,  but  that  Christ  was  in  that  body  or  in  the  world." 

Reply  1.  As  to  man's  coming  to  walk  with  God,  we  know  it 
is  by  the  Light  of  Christ  within  ;  for,  if  we  say  we  have  fellow- 
ship with  him,  and  walk  in  darkness,  we  lie,  and  do  not  the 
truth,  (1  John  i.  6.)  therefore  it  is  by  walking  in  the  Light  that 
fellowship  with  God  is  attained  to.  And  as  to  Christ's  coming 
in  the  flesh,  we  do  confess  according  to  the  Scriptures,  and  even 
in  that  particular  body  prepared  for  him  in  the  womb  of  the 
Virgin  ;  which  we  do  not  find  that  you  Baptists  do  clearly  con- 
fess to,  whilst  you  oppose  us,  for  confessing  his  coming  in  the 
flesh  ;  or  for  not  saying  with  you,  that  the  flesh  and  body  Christ 
took  upon  him  was  Christ ;  which  is  all  one  as  to  say  that  Christ 
took  upon  him  Christ,  which  were  to  make  two  Christs  ;  whereas 
every  spirit  that  confesseth  not  that  Jesus  Christ  is  come  in  the 
flesh,  is  not  of  God,  but  is  the  spirit  of  Anti-christ.  1  John  iv. 
It  is  not  Jesus  Christ  come  in  Jesus  Christ.  Thus  you  make 
yourselves  ridiculous  by  carping  at  the  truth,  and  cavilling 
against  Christ's  Light,  which  the  Quakers  own. 

And  as  to  our  laying  the  stress  of  salvation  upon  our  obedience 
to  the  Light  within. 

Answer.  Christ  is  the  author  of  salvation  to  as  many  as  obey 
him,  who  is  the  true  Light  that  enlightens  every  man,  and  in 
his  Light  he  is  to  be  followed  and  obeyed ;  and  therein  we  lay 
the  stress  of  man's  duty  in  obeying  the  Light  of  Christ  within, 
and  his  salvation  in  the  Light  or  Grace  which  appears  to  all 
men. 

And  as  to  Christ's  coming  in  the  clouds  of  Heaven :  his  coin- 


IT 

iiig  William  Burnet  represents  as  the  lightning  out  ol  the  east 
to  the  west,  "  that  he  is  sure  a  man  may  see,  without  turning  liis 
eye  within  himself." 

Answer.  His  coming  will  be  terrible  to  you  that  deny  his 
Light  within  ;  yet  we  confess  the  coming  of  Christ  is  in  the 
clouds,  and  is  as  the  lightfiing,  tliough  he  is  yet  clouded  from 
many.  As  the  cloud,  at  his  ascension,  received  him  out  of  their 
sight,  who  stood  gazing  ;  so  ail  the  gazers  abroad  from  the  Light 
within,  may  read  their  figure,  even  the  cloud.  But  Steplien, 
when  he  was  full  of  the  Holy  Ghost,  saw  HeaA^en  open,  and  the 
Son  of  Man  on  the  right  hand  of  God.  This  Holy  Ghost  was  the 
ground  of  his  so  seeing  the  Son  of  Man  ;  surely  he  did  not  see 
God,  nor  his  right  hand,  with  carnal  eyes.  And  Christ  said, 
"There  are  those  that  stand  by  that  shall  not  taste  of  death  until 
they  see  the  Son  of  Man  coming  in  his  kingdom,  or  the  king- 
dom of  God  come  with  power."  Mat.  xvi.  28.  Mark  ix.  1.  Nei- 
ther Christ,  nor  the  holy  men  of  God  said,  as  this  Baptist  doth, 
that  <*  neither  God,  Christ,  or  the  Spirit,  or  any  thing  capable 
to  save,  is  to  be  found  in  any  unregenerate  man,  to  which  he 
may  turn  for  salvation."  How  false  and  gross  is  this  !  Is  God 
to  be  confined,  or  the  holy  One  to  be  limited,  whose  presence 
fills  Heaven  and  earth,  and  who  filleth  all  things?  And  did  not 
Christ  direct  to  the  Kingdom  of  Heaven  within,  (Luke  xvii.) 
and  to  believe  in  the  Light,  that  they  might  be  made  the  children 
of  the  Light  ?  So  that  they  had  the  Light  before  they  were  born 
of  it,  and  it  shone  in  their  hearts  ;  but  if  any  unregenerate  man 
has  not  any  thing  in  him  tliat  is  saving  j  by  this,  not  any  of 
God's  children,  until  they  were  his  children,  had  the  Light  in 
them.  How  came  they  then  to  be  convinced  and  begotten  to 
God  ?  Where  was  the  Light  in  the  order  of  God's  work  in  the 
soul  before  it  was  effected,  if  not  at  work  in  them  ?  But  to  his 
own  contradiction,  (page  8.)  he  confesses,  that  "  the  Law  was 
accompanied  with  the  Spirit  in  that  regenerating  work."  Then 
it  was  in  man. 

And  as  to  that  story  and  accusation  against  James  Naylor,  we 
never  understood  that  he  professed  himself  to  be  Christ,  neither 
in  his  examination  before  the  magistrates,  nor  before;  but  that 
Christ  was  in  him;  so  that  he  in  the  story  is  wronged  therein, 
which  savours  of  mere  malice  and  envy  in  this  Baptist,  to  ren- 
der us  odious  and  obnoxious  in  the  sight  of  our  enemies:  how- 
ever, wherein  James  Naylor's  weakness  was  either  in  suffering, 
or  not  reproving  the  madness  of  those  that  were  with  him  in  pri- 
son, therein  we  never  justified  him  nor  them,  but  testified  against 
them  ;  and  when  he  became  sensible  of  his  loss,  it  became  mat- 
ter of  great  trouble  and  sorrow  to  him,  and  he  openly  judged 
himself,  and  through  repentance  found  mercy;  bv  all  which  the 

r 


18 

truth  aiui  upiiglitnoss  oi"  our  wa.v,  so  much  villified  and  struck 
at  by  this  Baptist,  was  justified,  and  lie  found  to  be  unjust  in  up- 
braiding us  with  that  which  we  never  owned  ;  and  in  that  hath 
done,  as  neither  he  nor  his  brethren  would  be  done  by  ;  ncitlier 
is  it  reasonable  to  judge  and  condemn  principles,  either  from  the 
defect  or  abuse  of  any  persons  professing  them. 

But  to  the  matter  before,  it  is  confessed  from  Rom.  vii.  that 
the  commandment  being  brought  home  with  authority,  and 
accompanied  with  the  Spirit;  and  he  seeing  himself  a  dead  man, 
he  was  forced  to  fly  from  his  legal  obedience  to  the  righteous- 
ness of  Christ;  therefore  the  Spirit  is  alive  because  of  righteous- 
ness, he. 

By  all  which  it  is  confessed,  1.  That  it  is  the  Spirit  of  Christ 
manifested  within  makes  the  Law  of  force.  2.  Which  brings  a 
man  to  see  himself,  and  his  own  works.  3.  Brings  him  to 
Christ's  righteousness  for  refuge.  And  this  Spirit  is  that  which 
the  Quakers  direct  to,  that  people  may  begin  in  it,  and  live  in  it, 
to  see  the  work  of  regeneration,  and  of  righteousness,  thereby 
wrought  in  them;  and  this  is  that  Spirit  which  reproves  the 
world  of  sin,  even  the  unbelieving  world  for  their  unbelief  in 
Christ :  so  that  here  our  opposer,  to  his  own  confutation,  hath 
confessed  to  the  Quakers'  Christ,  (as  in  scorn  he  often  terms 
him)  as  he,  without  whom  neither  true  conviction  or  regenera- 
tion is  wrought,  nor  yet  Christ's  righteousness  received  for  a 
refuge  :  but  what  he  means  by  that  righteousness,  will  further 
appear. 

And  now  this  Baptist  having  undertaken  to  show  what  that 
Light  is  in  every  man  that  convinces  of  sin,  unto  which  the 
Quakers  exhort  men  to  turn;  by  which  he  has  confessed  a  con- 
vincing Light  in  every  man;  but  says:  *' It  is  neither  God, 
Christ,  nor  the  Spirit;"  his  proof  is,  Ephes.  ii.  11,12,  touch- 
ing the  Gentiles  being  aliens,  strangers,  without  God  in  the 
world,  &c. 

l''^  Reply.  "  He  was  in  the  world,  and  the  world  was  made  by 
bim,  and  the  world  knew  him  not."  John  i.  10.  These  being 
aliens  and  strangers  from  the  Covenant  of  Promise,  and  walking 
according  to  the  course  of  this  world,  in  that  sense  they  were 
said  to  be  without  Christ,  and  without  God  in  the  world,  their 
understandings  being  darkened,  and  their  minds  alienated  ;  but 
it  does  not  follow  that  they  had  none  of  Christ's  Light  in  them, 
or  that  the  Spirit  did  not  reprove  them,  they  being  in  the  world, 
for  the  Spirit  reproves  the  world  of  Sin.  Surely  it  would  be  a 
blind  inference,  to  say,  »<that  neither  God  nor  l»is  Spirit  were  in 
the  world,  because  they  were  without  God  in  the  world,  and 
sometimes  afar  off;"  whereas  his  presence  fills  Heaven  and 
earth ;  and  from  his  presence  and  Spirit,  hell  cannot  hide,  nor 


19 

the  deeps  cover,  tiiough  God  beholds  all  llic  w  ickcd  afar  off,  and 
they  are  without  him  as  toany  living  sense,  union  or  enjoyment; 
their  minds  being  estranged  from  his  Light  in  them,  which  in 
that  state  appears  or  shines  in  darkness,  though  it  comprehends 
not  the  Light  :  and  these  arc  those  that  rebel  against  the  Light, 
that  know  not  its  ways,  because  they  abide  not  in  its  paths,  (Job 
xxiv.  13) — and  that  say  to  the  Almighty,  "  depart  from  us,  we  de- 
sire not  the  knowledge  of  thy  ways."'  (Job  xxi.  14.)  Wherefore 
the  Almighty  is  nigh  unto  them,  convicting  and  striving  with 
them  by  his  Spirit,  though  it  shall  not  always  strive  with  man ; 
so  that  they  may  be  said  to  be  both  without  God,  and  witliout 
Light,  as  to  the  true  knowledge  and  possession,  and  yet  have 
both  nigh  to  them,  even  reaching  their  consciences. 

Baptist.  *'  Those  were,  (in  Eph.  ii.)  without  God  and  Christ 
in  the  world,  what  then  can  such  turn  to  within  for  Life  and 
salvation  ?" 

Answer.  To  the  Light  of  Christ,  wherewith  every  man  is 
enlightened  ;  and  the  reproofs  of  the  Spirit  of  Truth,  which  re- 
proves the  world  of  sin,  that  they  may  know  the  true  God,  and 
his  Son,  which  is  life  eternal. 

Baptist.  *'  The  cause  of  acceptance  is  what  God  hath  done 
for  man  ;  and  not  man's  unspotted  life  that  doth  perform  his  obe- 
dience, but  Christ  becoming  obedient  to  the  Father  for  man." 

Answer.  The  unspotted  life  is  an  effect  of  God's  work  in  re- 
conciling man  in  Christ ;  and  this  is  acceptable  to  God,  which 
the  spotted  corrupt  life  is  not.  Neither  will  your  applying 
Christ's  obedience,  render  you  in  your  spotted  lives  and  sins 
acceptable  or  justified  ;  for  he  came  in  the  likeness  of  sinful 
flesh,  that  he  might  condemn  sin  in  the  flesh,  that  the  righteous- 
ness of  the  Law  might  be  fulfilled  in  them  that  walk  not  after 
the  flesh  but  after  the  Spirit.  Mark  !  within  is  the  fulfilling  and 
effect  of  Christ's  obedience.  Rom.  viii. 

Again,  for  William  Burnet :  *<  To  argue,  that  because  the 
saints  were  in  darkness  in  the  time  of  their  unregenerate  state, 
that  therefore  no  man  can  be  said  to  have  either  God,  Christ  or 
the  Spirit  in  him  in  that  state."  This  argument  is  fallacious ; 
for  he  might  as  well  argue  that  the  light  cannot  shine  in  dark- 
ness :  whereas  a  man  may  have  the  Light  in  him  when  he  is  not 
in  it,  or  walks  not  in  the  Spirit :  and  if  he  should  say,  that  God 
or  his  presence  is  not  in  the  world,  because  the  world  knows 
him  not,  but  is  in  darkness,  and  in  that  sense  without  God  ;  this 
were  absurd  and  fallacious,  of  the  nature  of  his  argument. 

Baptist.  *<  To  what  then  shall  such  turn  within  for  Light, 
that  have  there  nothing  but  darkness  ?'* 

Answer.  This  contradicts  his  former  confession,  "  that  Light 
is  in  every  man  that  doth  convince  of  sin,"  which  is  something 


20 

besides  daikness.  But  there  are  those  that  piit  darkness  for 
light,  and  lie  has  herein  done  no  less  to  his  own  confutation  ; 
and  surely  that  Light  in  every  man  that  convinces  of  sin,  is 
worth  turning  to,  to  lead  the  mind  out  of  sin. 

Baptist.  The  fourth  proof,  (Isa.  viii.  -jo.)  "  From  this  may- 
be gathered  that  those  that  are  not  principh  d  with  the  kn  vvl.-dgc 
of  the  Law  of  God,  and  testimony  of  Christ,  but  contrary  thereto 
do  exhort,  are  in  the  dark,  and  blind,  without  any  light  in  them, 
they  have  no  light  in  them  if  that  be  so:  there  is  a  people  that 
have  no  light,  such  have  neither  Father,  Son  nor  Spirit  in 
them."  Page  9. 

Answer.  That  of  Isa.  viii.  20 :  *<  No  light,"  should  be  no  morn- 
ing, as  in  the  Hebrew,  iriK?,  Shachar,  i.  e.  Aurora :  but  there 
is  a  light  shining  in  darkness  ;  «*  before  the  day  dawn,  and  day- 
star  arise,"  or  the  morning  appear  in  them.  But  how  has  this 
man  flatly  contradicted  himself!  while  in  other  places  he  has 
confessed  to  a  convincing  Light  in  every  man  that  does  reprove 
him  for  sin,  and  by  which  a  wicked  man,  upon  sins  committing, 
receiveth  checks  from  ;  (see  pages  8,  16,)  <•  and  tells  us  of  the 
Light  of  Nature,  Creation-Light,  Spirit,  that  God  hath  placed 
in  man,  every  man  by  nature  having  the  Law  placed  in  his 
heart,  viz.  the  ten  commandments,  that  is  to  say,  in  the  sub- 
stance of  them."  Thus  far  he  has  in  plain  words  confessed  to  a 
Light  in  every  man,  though  at  other  times  he  affirms  they  have 
no  Light,  no  not  any  Light  in  them  ;  who  know  not,  but  act 
contrary  to  the  Law  of  God.  And  thus  the  reader  may  see  how 
he  has  given  a  deadly  blow  to  his  own  evil  cause,  against  the 
Light :  for  might  not  I  as  well  argue  against  him,  that  if  some 
have  not  any  Light  in  them,  then  no  convincing  Light?  and  how 
then  is  the  Law  and  substance  of  the  ten  commandments  in 
every  man?  But  then  on  the  other  hand,  if  the  substance  of 
that  Law,  or  those  commandments,  be  in  every  man,  then  this 
is  not  natural,  but  spiritual  ;  the  Law  is  spiritual,  as  written  in 
the  heart,  and  the  substance  of  this  Law  enjt)ins  «*to  love  the 
Lord  God  with  all  the  heart  and  soul,  and  thy  neighbour  as  thy- 
self^" which  Christ  said  to  the  lawyer,  "this  do,  and  thou  shalt 
live,"  after  he  had  asked  him,  what  he  should  do  to  inherit  eter- 
nal life.  Luke  X.  25,  26,  27,  28.  Now  that  Light  which  leads 
to  eternal  life,  must  needs  be  the  saving  Light  of  Christ ;  and 
this  is  in  every  man,  which  teaches  so  to  love  God,  as  is  confess- 
ed, that  life  eternal  may  be  inherited,  which  to  say  is  the  light 
qfnahire,  an  uncertain  guide  (as  the  titles  of  his  pages)  and  to 
scorn  it  as  the  Quakers'  Christ,  shows  the  great  ignorance  and 
folly  of  our  opposer,  and  his  gross  and  apparent  contradictions  j 
and  it  is  not  his  scornfully  saying  over  and  over  :  "  thus  yon  may 
see  the  Quakers'  Christ,"  that  can  confute  us,  or  destroy  our 
Christ,  who  is  God's  Christ. 


21 

Baptist.  *•  It  would  be  a  vain  and  fond  saying,  lu  say,  wiien 
the  natural  sun  is  hid  under  a  cloud,  or  the  darkness  of  the 
night,  therefore  there  is  no  sun  there  ;  but  tluse  have  none 
neither  shining  nor  hid  in  them  :  to  what  should  such  turn  to 
within  then  for  Life  and  salvation  ?" 

Answer.  Yes  there  is  some  Light  hid  in  men  wh(»  are  dark. 
By  the  sime  reason  as  before,  the  Light  of  Christ  may  be  where 
it  is  clouded  and  veiled  with  darkness,  and  it  dofs  for  a  time 
shine  in  darkness,  and  is  there  to  be  turned  to  within  and  taken 
heed  unto  till  the  day  dawn.  So  to  say  they  have  n<me  shining 
not  hid  in  them,  is  a  contradiction  to  the  former  saying,  that 
every  man  hath  "a  Light  convincing  of  sin,  and  the  substance  or 
body  of  the  moral  Law  in  him,"  which  enjoins  truly  to  love  the 
Lord  God,  &c.  and  the  Law  within  is  Light. 

Again,  to  that  of  Jolin  xiv.  17.  The  world  not  receiving  the 
Comforter,  or  their  rejecting  the  Spirit,  is  no  reason  to  prove 
they  are  not  enlightened  by  it,  but  lather  the  contrary  ;  for  the 
Spirit  reproves  the  world  of  sin ;  and  to  them  that  resisted  and 
acted  despite  against  the  holy  Spirit,  it  was  given,  and  did  check 
them,  or  else  how  could  they  be  said  to  resist  it  ?  and  that  the 
Spirit  shall  not  always  strive  with  man  ? 

Again,  in  answer  to  that  of  John  i.  9.  *' That  was  the  true 
Light  that  lightens  every  man  that  eometh  into  the  world,"  the 
Baptist  gives  this  meaning,  viz.  "  that  it  was  the  Word  before 
he  took  flesh,  which  was  God,  and  this  Word,  co-Creator  with 
the  Father,  so  he  was  the  Light  of  the  world,  and  light oth  every 
man-;  for  the  Light  of  reason  and  tlie  Light  of  Nature." 
Page  10. 

Answer.  First,  it  is  to  be  noted,  that  a  Light  of  reason,  &c. 
is  hence  confessed  to  be  in  every  man,  which  still  contradicts 
his  saying  before,  of  some  **  having  not  any  Light  in  them,  and 
nothing  but  darkness  in  them."  2.  If,  as  God,  he  lighteth  every 
man,  this  Light  is  spiritual,  for  he  is  a  Spirit  who  doth  enlighten 
every  man  :  *'in  him  was  Life,  and  the  Life  was  the  Light  of 
men,"  (John.  i.  4,)  so  it  is  as  absurd  to  say ,  that  God's  Light  that 
immediately  shines  from  him  is  natural  or  created,  as  to  say  the 
Light  of  the  natural  sun  is  spiritual  and  increated  :  for  it  is  said 
of  the  Word,  that  was  the  true  Light  that  enlightens  every  man 
coming  into  the  world,  which  he  might  as  well  say  is  natural  in 
the  fountain  as  in  the  stream.  3.  To  tell  of  the  Word  ♦*  God,  co- 
Creator  with  the  Father,"  is  all  one  as  to  tell  of  God  being  co- 
Creator  with  God,  if  the  Father  be  God ;  and  this  is  to  make 
two  Gods,  two  Creators,  &c.  for  God,  *<  co-Creator  with  the  Fa- 
ther," plainly  implies  two.  Thus  nonsence,  confusion,  and  blas- 
phemy, is  heaped  up  against  the  Light  within,  to  lessen,  misre- 
present and  undervalue  it,  and  the  doctrine  of  it,  so  truly  held 


22 

forth  by  us.  How  greatly  are  the  Baptists  herein  repugnant  to 
the  testimoMy  of  John  tlie  Baptist,  and  the  Apostle  John,  touch- 
ing Clirist  the  Light! 

Baptist.  <*  The  Spirit  in  man,  and  obedience  to  it,  is  not  the 
cause  of  man's  union  witii  God  ;  but  the  reception  of  the  Spirit 
and  obedience,  the  effects  of  man's  union." 

Answer.  Which  is  all  one  as  to  say,  that  a  man  hath  union 
with  God  before  he  either  receives  or  obeys  his  Spirit,  which  is 
while  he  walks  in  darkness,  which  he  that  so  says  doth  lie. 
1  John  i.  6.  And  Hiet«  what  is  the  giounu  and  cause  of  man's 
union  witl)  Gud  ?  if  obedience  and  reception  of  the  Spirit  be  not 
the  eauac  but  tlie  effect  of  that  union,  is  not  the  true  beginning 
in  the  Spirit,  and  is  there  not  obedience  to  it,  in  believing  in  it 
before  man's  new  creation  in  Christ  be  effected  I  The  spiritually 
minded  do  know. 

Again,  If  the  kingdom  of  God  was  in  the  Pharisees,  (Luke 
xvii.)  as  is  granted,  they  being  wicked,  it  is  in  every  man  in 
some  degree,  contrary  to  his  assertion,  page  12. 

But  he  tells  us  these  words :  "  within  you,"  may  be  read,  "  in 
the  midst  of  you,"  in  the  margin  of  the  Bible.  So  here  we  must 
be  accused  from  the  margin,  as  being  in  error,  for  holding  what 
is  in  the  chapter,  which  is  truth  according  to  other  Scriptures. 

Besides  his  telling  of  '<  Christ  and  the  Gospel  being  taken  out 
of  them,"  implieth  they  were  sometimes  in  them,  and  as  to 
«  receiving  the  kingdom  as  a  little  child,"  from  whence  he  de- 
nies it  to  be  in  every  man  ;  that  is  no  good  consequence  :  for  the 
Pharisees  were  neither  converted,  nor  yet  in  the  state  of  a  little 
child,  when  Christ  said  :  "  the  kingdom  of  God  is  within  you," 
(Luke  xvii.  21,)  for  it  may  be  in  men,  though  but  as  a  grain  of 
mustard  seed,  when  they  are  not  in  it. 

Baptist.  •«  Though  Christ  be  in  his  saints,  he  is  not  there  as 
a  Saviour." 

Answer.  That  is  false  doctrine  :  for  he  saves  them  from  sin, 
and  is  manifest  in  them  for  that  end,  to  destroy  the  Devil's 
work.  And  elsewhere  it  is  confessed,  that  if  Christ  be  in  you, 
the  body  is  dead  because  of  sin.    But  farther  he  adds  as  follows  : 

Baptist.  "  Or  a  Light  to  be  turned  to,  for  to  guide  them  in 
their  obedience  God-wards  without  the  Scriptures ;  but  as  a 
Comforter  by  the  application  of  his  promise." 

Answer.  Herein  is  the  sufficiency  of  Christ  and  his  Light  to 
guide,  opposed  and  denied,  without  the  Scriptures,  by  our  oppo- 
ser;  as  if  the  Scriptures  must  needs  help  Christ  the  Ligiit  or 
Spirit ;  and  as  if  the  guidance  of  the  Spirit  now  were  not  to  be 
esteemed  of  as  Scripture,  inspired  as  well  as  the  Scriptures 
were,  when  given  by  inspiration  to  the  men  of  God  of  old :  or 
when  it  is  confessed  that  Christ  within  is  the  Comforter,  he 


23 

means  by  the  application  of  promises  without,  which  is  still  to 
detract  and  dirainisJi  from  tlie  Spirit's  sufliciency  both  in  guid- 
ing and  comforting,  though  it  leads  into  all  truth,  and  brings  us 
to  know  the  right  use  of  the  Scriptures,  which  we  do  own,  in 
preferring  the  Spirit,  and  owning  its  guidance  to  lead  into  the 
knowledge  of  the  truths  in  Scripture. 

Baptist.  '*  As  to  the  essence  or  being  of  Christ,  it  is  at  the 
right  hand  of  God  in  the  Heavens,  which  must  retain  him,  (nay 
which  must  receive  him.)  Acts  iii.  21,  22.  But  this  the  Quakers 
scoft*  at,  a  Christ  above  the  clouds,  or  at  a  distance  from  them." 

Answer.  What  does  this  talk  and  reflection  upon  us  tend  to, 
but  to  exclude  both  the  being  of  Christ,  and  the  Heavenly  state 
out  of  his  people,  and  to  confine  both  God,  Christ,  God's  right 
hand  of  power,  and  being,  all  remote  from  his  people,  and  then 
how  is  their  conversation  in  Heaven  ?  how  are  they  in  the  Fa- 
ther's right  hand,  and  what  Heaven  is  it  i  And  where  are  the 
heavenly  places  the  saints  were  in,  which  Christ  and  the  Son  of 
man  was  in  when  upon  earth  ;  was  it  a  natural  Eleaven  or  a 
spiritual  ?  and  is  not  that  the  Heaven  of  Heavens,  or  the  chief 
Heaven,  which  is  most  near  to  God,  most  spiritual  ?  But  unto 
whom  shall  I  speak  wisdom,  or  utter  knowledge  ?  they  that  shut 
their  eyes  in  prejudice  will  not  be  made  to  see  or  understand. 
We  know  and  confess  that  Christ  ascended  far  above  all  Hea- 
vens, and  yet  fills  all  things,  and  God's  presence  fills  Heaven 
and  earth.  But  in  answer  to  the  question  :  *'  How  then  is  Christ 
in  his  people  ?" 

Baptist.  "  1,  By  the  beams  of  his  Light;  Sdly,  by  his  holy 
Spirit." 

Reply.  Then  by  this  the  holy  Spirit  in  his  people  is  Christ 
in  his  people.  But  then  what  nonsenee  is  it  to  say,  <'that  Christ, 
or  the  Spirit  in  his  people,  is  but  the  beams  of  Christ,  or  his 
Light,  out  of  his  people,  above  the  clouds,  at  a  di?iance  ?"  where 
this  man  s;\vs  his  essence  is,  as  if  that  t!>e  Spirit  \^ithin  were 
nothing  of  Christ's  essence.  WJiat  ignorance  is  this  !  Whereas 
the  Apostle  said,  the  Lord  is  that  Spivir,  and  the  last  Adam  was 
made  a  qui«'kining  Spirit.  1  Cor.  xv.  45.  2  Cor.  iii.  17.  And  I 
ask.  if  Spirit  be  not  the  essence  of  that  which  is  spiritual,  and 
if  Christ  in  his  people  be  the  holy  Spirit  in  them  ?  Does  not  this 
contradict  much  of  his  book  against  us  ?  For  is  n(»t  he  often  de- 
nied to  be  Christ,  as  he  is  the  Spirit,  the  Word,  the  Anointing, 
&c.  by  such  of  you  that  know  him  not,  but  would  exclude  him 
out  of  his  people,  at  a  great  distance,  you  know  not  where  ? 

And  as  touching  those  that  were  sensual,  having  not  the 
Spirit,  from  which  he  seems  to  argue  against  us.  Such  were  said 
to  turn  the  grace  of  God  into  wantonness,  denying  the  only  Lord 
God  ;  and  acted  despite  against  the  Spirit  of  Grace,  and  there- 


24 

fore  their  minds  were  turiieil  from  the  Liglit  and  Spirit,  which 
at  sometimes  appeared  in  them  to  convince  them ;  or  else  how 
could  they  thus  abuse  and  despise  the  Grace  and  Spirit  of  it, 
if  it  was  never  in  them  ?  They  were  said,  not  to  have  the  Spirit, 
when  they  lived  not  in  it.  But  their  minds  were  turned  from  it, 
and  they  became  sensual ;  that  true  feeling,  sense,  and  under- 
standing was  lost,  and  yet  whither  could  they  go  or  flee  from 
the  Spirit,  if  it  pursued  them  to  their  condemnation,  seeing  that 
if  they  digged  down  into  hell,  God  was  there  to  torment? 

Baptist.  "•  With  the  heart  man  believeth,  by  the  help  of  the 
Spirit,  through  the  Scriptures,  and  not  by  turning  to  the  Light 
within.  But  saith  the  Quaker,  thou  must  bear  the  checks  of 
Christ  in  thy  conscience,  &c." 

Answer.  Here  turning  to  the  Light  within,  and  the  checks 
of  Christ  in  the  conscience,  is  made  very  light  of,  and  shut  out, 
and  yet  the  help  of  the  Spirit  is  granted  ;  and  is  not  the  Spirit 
within,  and  the  Light  of  it  within  ?  and  must  not  people  turn 
within  for  its  help?  What  confusion  and  silly  work  has  he  here 
made  against  the  Light  within  !  Again,  the  Scriptures  he  calls 
«  the  Law  and  Testimony,  the  Word  of  God,  the  Gospel;"  his 
proof  is,  Deut.  xxx.  11,  12,  io,  14.  Whereas  the  Scriptures 
signify  Writings,  and  much  of  them  was  then  unwritten;  and 
when  the  Law  and  the  Testimony  was  spoken  of,  (Isa.  8,)  the 
Scriptures  of  the  New  Testament  were  not  then  in  being  ;  but 
the  commandment  and  word  was  nigh  in  the  heart,  and  the 
Law  is  Light,  and  the  testimony  of  Jesus  the  Spirit  of  Pro- 
phecy, and  this  was  before  the  writings.  But  in  contradiction 
to  himself,  this  man  says:  " 'Tis  true,  Christ  is  called  the 
AVord."  But  then  he  adds:  "So  is  the  Scripture,  and  every 
text  therein."  So  here  is  no  distinction  between  Christ  and  the 
writing,  as  if  they  were  all  one  :  but  then  he  further  adds, 
**  they  may  as  well  say,  because  Christ  is  called  the  Son  of  (iod, 
that  therefore  every  believer  is  not  a  son  of  God."  Now  see 
how  this  instance  holds  with  his  assertion,  *'  that  every  text  is 
a  Word  of  God  ;"  but  many  texts  are  many  words,  and  there- 
fore those  many  words  are  the  Word,  which  is  but  one  ;  as  if  he 
should  argue,  that  every  believer  is  a  son  of  God,  and  therefore 
all  believers  (which  an'  many  sons)  are  the  son  of  God,  which 
is  but  one  son.  Where  learned  he  this  logic?  Surely  he  might 
have  learned  a  difference  between  singular  and  plural  in  bis 
accidence. 

But  the  Word  of  God  is  peculiarly  spoken  of:  «  His  name  is 
called  the  Word  of  God,"  (Rev.  xix.  13,)  and  this  lives  and  abides 
for  ever  ;  though  we  do  own  that  words  that  God  spake  are  con- 
tained in  the  Scriptures,  so  what  they  call  the  Word,  we  say  the 
same;  and  what  they  call  words,  sayings,  kc.  we  do  also.    And 


•35 

l^eter's  preaeliing  to  Cornelius,  and  those  Nvith  liim,  was  not 
against  the  Light  within,  hut  did  tend  to  estahlish  them  therein, 
contrary  to  what  is  implied.  (Page  15.)  How  received  they  the 
Holy  Ghost,  and  how  and  from  what  did  they  work  righteous- 
ness, fear  God,  and  receive  acceptance  with  God  ?  which  Peter 
did  not  minister  to  draw  them  from,  but  rather  to  confirm  them 
in.  And  did  not  he  herein  the  more  exalt  that  Light  which  led 
them  to  fear  God.  &.c.  ?     And  to  his  saying  : 

Baptist.  <'That  this  Faith  becometh  God^s  evidence  or  wit- 
ness, as  to  what  Christ  hath  done  for  us."  Heb.  xi.  1. 

Answer.  To  this,  I  say,  that  in  that  place  it  is  said,  "Faith  is 
the  substance  of  things  hoped  for,  the  evidence  of  things  not 
seen."  Now  things  hoped  for  are  to  come  j  but  were  Christ's  out- 
ward sufferings  to  come,  and  not  seen  ?  Yea,  Faith  does  evi- 
dence the  effects  of  Christ's  obedience,  and  of  his  sufferings,  in 
every  one  that  is  a  partaker  of  a  conformity  to  his  death,  and  of 
the  power  of  his  resurrection. 

Again,  if  the  Spirit's  reproving  the  world  of  sin,  be  under- 
stood of  the  doctrine  of  the  saints,  as  is  supposed,  (page  15,)  and 
that  there  be  not  a  Light  of  the  Spirit  in  the  world,  before  they 
have  that  doctrine  preached  to  them  outwardly  ;  what  do  the 
saints  preach  to  in  people  ?  what  is  it  that  can  receive  and  close 
with  their  doctrine  in  them  ?  And  what  is  it  in  the  conscience 
that  they  are  a  good  savour  to?  And  if  there  be  many  of  the 
heathen  then  that  never  heard  their  doctrine  outwardly,  nor  read 
the  Scriptures,  (as  in  page  16,)  what  must  become  of  them? 
Must  they  be  condemned,  and  yet  never  h,ave  a  spiritual  Light 
in  them  ?  How  then  are  they  without  excuse  ?  But  of  this  ig- 
norance and  narrow  spirit  we  have  seen  sufficient  among  such 
opposers  of  the  Light  of  Christ,  in  their  denying  its  free  extent 
to  all. 

"  And  now,"  the  Baptist  says,  "  having  shown  that  the  Light 
that  is  in  every  man,  is  neither  God,  Christ,  nor  the  Spirit,  he 
shall  endeavour  to  make  it  his  next  work  to  show  you  what  Light 
that  is  in  every  man  that  doth  convince  and  reprove  him  for  sin, 
or  that  a  wicked  man  upon  sins  committing  receiveth  checks 
from  ;  that  is,  conscience,  there  is  a  conscience  in  every  man 
that  is  at  work  at  one  time  or  other,  accusing  or  excusing." 
Rom.  ii.  15. 

Answer.  By  this  he  has  evidently  confuted  and  contradicted 
himself.  1.  In  confessing  a  Light  in  every  man,  convincing  and 
reproving  for  sin,  contrary  to  his  telling  us  of  no  Light,  not  any 
Light,  nothing  but  darkness,  in  them  that  speak  not  according 
to  the  Word.  2.  In  his  confessing  to  a  conscience  that  doth  con- 
vince, reprove,  and  check  the  wicked  for  sin  ;  which  conscience 
in  that  capacity  surelv  is  rightly  and  Irulv  informed  bv  a  tru^ 


26 

principle  or  light,  because  it  reproves  for  sin  and  evil,  and 
stands  against  the  wicked  ;  which  must  needs  be  when  conscience 
is  convicted,  awakened  and  quickened  by  a  supernatural  or  di- 
vine principle  of  light ;  for  conscience  defiled,  perverted,  cor- 
rupted, seared,  (for  such  there  is  in  some,)  will  not  manifest  nor 
reprove  sin,  for  sin  is  manifest  by  tiie  contrary,  as  whatsoever 
makes  manifest  is  light.  3.  Those  Gentiles,  (Rom.  ii.  15,) 
whose  conscience  also  bear  witness ;  it  was  to  the  work  or  ef- 
fects of  the  law  written  in  their  hearts  that  it  did  bear  witness, 
(see  verse  15,  16,)  and  that  law  was  spiritual,  for  they  had  it  not 
in  the  letter.  4.  This  Baptist  has  confessed,  that  "  there  is  a 
principle  or  spirit  that  God  hath  placed  in  man,  sometimes  cal- 
led the  candle  of  the  Lord,  (Prov.  xx.  27.)  sometimes  called  the 
spirit  of  the  understanding,"  (Job  xx.)  which  contradicts  his 
denying  that  the  Spirit  is  in  every  man  ;  for,  1.  There  is  a  Di- 
vine Light  or  Spirit,  which  lighteth,  kindleth  and  quickeneth 
the  spirit  of  man,  which  makes  it  capable  of  being  the  candle  of 
the  Lord,  searching,  &c.  2.  There  is  a  spirit  in  man,  but  the 
inspiration  of  the  Almighty  giveth  understanding ;  and  upon 
whom  doth  not  his  light  arise  ? 

But  now  he  asks — "  Upon  what  bottom  doth  conscience  stand, 
or  by  what  rule  doth  conseienee  act  ?"  And  then  answers, 

«  The  conscif^ncc  doth  act  variously  in  the  heathen,  and  such 
as  have  not  read  scriptures,  nor  had  the  true  God  and  Christ 
preached  to  them." 

Reply.  But  conscience  did  not  act  contrary  to  the  law  of 
God  in  them,  (spoken  of  Rom.  ii.  15.)  neither  does  it  act  vari- 
ously, when  quickened,  so  as  to  reprove  evil  as  before  ;  how  then 
does  it  act  variously  in  the  heathen  ? 

Baptist.  Answer.  (Page  17,  18.)  "  Many  there  be  that  wor- 
ship planets ;  many  there  be  amongst  the  heathens,  and  others, 
that  make  great  conscience  of  adoring  that  which  they  do  attri- 
bute the  title  of  a  God  to.  If  a  man  in  God's  worship  never  so 
much  err,  if  he  be  serious  in  it,  conscience  is  quiet,  but  if  there 
be  a  faultering,  conscience  reflects." 

Rcply^.  This  is  in  those  things  wherein  they  are  deceived  and 
captivated  in  their  understandings,  and  their  minds  corrupted 
from  the  true  Light  in  them,  that  men  are  become  a  law  to  them- 
selves in  those  things  wherein  they  are  deceived  and  misled, 
which  are  as  so  many  veils,  and  mists,  and  clouds  cast  over  their 
understandings,  and  so  their  consciences  are  defiled ;  though 
conscience  simply  considered,  whilst  man's  mind  is  not  brought 
under  those  clouds,  delusions  and  sorceries,  is  simply  that  com- 
posure of  knowledge  and  understanding  that  God  has  placed  in 
the  mind  and  spirit  of  man,  which  is  capable  of  the  exercise  and 
guidance  of  the  Divine  Light  or  Spirit ;  and  as  it  reproves  sin. 


i< 

■^an  uoiiiessed  before)  and  bears  witness  tt>  the  law  of  God  witii- 
in,  witieli  is  Light,  it  dutii  not  act  variously  as  to  prompt  man  in 
any  thing  that  is  sinful,  either  in  things  relating;  to  man  or  wor- 
ship. It  does  not  act  nor  lead  in  any  idolatrous  way  or  worship, 
for  that  is  sinful,  which  they  that  are  led  into,  is  commonly  by 
men's  traditions,  that  originally  flow  from  the  power  of  darkness, 
that  corrupt  the  simple,  and  not  by  the  Light  within;  as  many 
are  by  corrupt  doctrines  and  traditions  perverted  and  drawn 
from  the  Light  within,  and  kept  from  looking  to  it,  and  so  in  a 
dark  ignorant  state.  And  this  is  the  tendency  of  your  doctrine, 
who  are  warring  against  the  Light  within,  as  thou,  W.  Burnet, 
hast  done ;  one  while  telling  us,  there  is  not  any  Light  in  those 
that  are  in  the  dark  ;  another  while,  there  is  a  convincing  Light 
in  every  man,  which  is  one  while  conscience  that  so  convinceth 
and  reproves;  another  while,  it  is  the  Light  of  nature  ;  another 
while,  the  law  written  in  the  heart ;  and  then  it  is  creation 
Light.  Another  while  it  is,  the  candle  of  the  Lord,  the  spirit 
of  the  understanding.  Another  while  it  is  the  substance  or 
body  of  the  ten  commandments,  (page  16,  17.)  Alas !  poor  ig- 
norant and  scornful  contender,  how  pitifully  art  thou  put  to  it, 
and  how  art  thou  puzzled  and  confounded  ;  surely  the  law  of  God 
in  the  heart,  and  the  body  of  the  ten  commandments  in  the  hea- 
then, does  neither  lead  nor  prompt  any  of  them  in  their  idola- 
trous ways  ;  so  that  in  those  ways  they  are  perverted  and  turn- 
ed from  the  law  of  God  within,  which  law  is  unalterable. 

Baptist.  "  The  law  written  in  the  heart,  in  creation,  is  the 
principal  ground  of  conscience  conviction,  (Rom.  ii.  14, 15.)- — 
God  in  the  creation  did  so  principle  the  heart  of  man  with 
righteousness,  and  holiness,  and  justice,  with  the  knowledge  of 
himself,  having  the  counsel  or  law  of  God  in  the  heart;  that 
though  he  lost  himself  by  sin,  he  did  not  wholly  lose  his  crea- 
tion-light, there  was  still  a  knowledge  left  in  man  of  God,  but 
not  abilities  to  do  good." 

Answer.  And  surely  this  counsel  and  law  of  God  in  the  heart, 
and  this  knowledge  of  God  left  in  man,  is  more  than  an  erring 
conscience,  or  a  deluded  mind  ;  for  though  man's  mind  may  err, 
so  cannot  the  law  and  knowledge  of  God  left  in  him.  Thus  you 
may  see  how  our  opposer  overthrows  and  confutes  himself  and 
his  own  cause,  and  not  us  nor  our  principle,  but  rather  confes- 
ses to  it,  after  he  has  rendered  us  and  it  as  odious  as  he  can. — 
Besides,  as  the  law  of  God  is  the  ground  of  conscience  convic- 
tion, conscience  in  that  capacity  will  not  allow  a  man  in  any  evil; 
and  did  not  God  leave  abilities  in  man  to  do  good,  how  then  did 
he  by  his  law  in  man  require  good  to  be  done  ?  And  how  could 
he  then  condemn  man  for  not  obeying  him,  if  he  hath  not  given 
him  power  to  obey  ?    Docs  he  require  impossibilities,  and  then 


38 

coudemis  aiau  lor  not  answering  his  i'C«(uii'iiigs  i*  iSo,  sure,  ii' 
he  did,  it  would  render  him  a  very  hard  master,  and  what  less 
has  our  opposer  done  ? 

But  what  says  he  further  to  the  matter — what  capacity  is  fal- 
len man  in  as  to  light  and  knowledge  within  ? 

Baptist.  *'  Every  man  by  Nature  having  the  law  placed  in 
his  heart,  Tiz.  the  substance  of  the  ten  commandments,  and  so 
much  light  and  understanding  left  in  him,  as  to  know  good  and 
evil  in  some  measure ;  though  they  never  had  the  letter  of  the 
Xaw,  yet  having  the  substance  of  it,  God  doth  expect  an  acting 
accordingly." 

Answer.  If  God  doth  expect  an  acting,  according  to  his  Law 
•wliich  is  in  man,  viz.  the  substance  of  the  ten  commandments, 
then  he  expects  man  should  truly  love  him,  and  for  that  end  he 
gives  ability,  ov  else  he  would  not  require  it ;  man  is  not  con- 
demned for  that  he  has  not  afforded  him,  or  is  not  capable  of,  for 
he  gives  to  all  men  liberally. 

And  then  whereas  William  Burnet  speaks  of  "the  body  of 
this  law  or  Light,  in  the  heathen,  that  they  have  an  under- 
standing, there  is  a  God,  and  that  worship  is  due  to  him,  though 
this  God  they  know  not,  nor  how,  or  in  what  form  to  worship 
him,  for  that  is  revealed  by  the  Scripture."  Page  17. 

Answer.  Yet  notwithstanding,  in  contradiction  to  himself,  he 
has  confessed  the  law  of  God  and  substance  of  the  ten  com- 
mandments to  be  in  their  hearts,  to  which  God  expects  obedience. 
Surely  that  which  teaches  men  to  love  the  Lord  God  with  all 
their  hearts  and  souls,  teaches  them  the  substance  of  true  wor- 
ship ;  and  the  law  of  the  Lord  is  pure,  converting  the  soul;  yet 
it  is  probable  many  that  have  a  sense  of  this  law  of  God  within, 
and  his  worship,  may  not  be  in  the  form  of  these  Baptists,  nor 
come  under  their  form  of  water-baptism  (which  they  lay  such 
great  stress  upon)  and  yet  be  accepted  of  God,  and  saved  not- 
withstanding, being  baptized  by  the  Spirit. 

Baptist.  *«  There  is  that  light  and  understanding  still  left  in 
nature,  that  there  is  a  God,  that  there  is  worship  due  to  him  : 
but  the  Light  in  man  leaves  him  short  of  what  the  true  God  is, 
and  what  worship  is  due  to  him." 

Answer.  The  Light  that  God  hath  given,  in  man,  doth  not 
only  show  that  there  is  a  God,  and  a  worship  due,  but  also  leads 
him  to  know  the  true  God  and  his  worship,  where  it  is  obeyed, 
as  it  did  to  those  Gentiles  spoken  of  in  Rom.  i.  19,  20,  21,  when 
that  wldch  might  be  known  of  God  was  manifest  in  them,  which 
"was  the  ground  of  their  discerning  the  invisible  things  of  God, 
even  his  £ternal  Power  and  Godhead,  from  the  visible  creation ; 
80  as  they  were  left  without  excuse  when  they  turned  from  it, 
and  liked  not  to  retain  God  in  their  knowledge:  which  disobe- 


29 

dience  and  abuse  caused  their  reprobation  and  turtlier  apostacy 
and  idolatry,  (Rom.  i.  27,  28.)  Surely  it  would  be  improper  to 
say  they  liked  not  to  retain  God  in  their  knowledge,  if  they  had 
not  a  knowledge  of  God. 

Baptist.  "  How  uncertain  a  rule  or  guide  is  the  Light  within, 
or  the  checks  of  conscience  for  a  man  to  build  his  hope  or  faith 
upon  ?" 

Answer.  Not  uncertain  to  them  that  have  tried  it,  and  be- 
lieved in  it  as  Christ  exhorted  ;  the  Spirit  that  God  hath  given 
is  certain ;  the  law  of  God  in  every  man  is  certain  ;  the  ^>ub- 
stance  of  the  ten  commandments  within  (as  is  confessed)  is  cer- 
tain ;  conscience  when  acted  by  the  Light  and  law  of  God 
within,  is  not  uncertain  in  its  checks  against  sin. 

Baptist.  "For  if  that  Light  that  is  in  man  be  darkness,  or 
veiled  with  gross  errors,  and  so  the  soul  run  into  strange  enor- 
mities, how  sad  will  it  be  for  that  soul  that  gives  up  himself  to 
follow  it  i  This  is  the  Quakers'  principle,  not  only  to  look  for 
salvation  from  it,  hut  to  be  led  by  it." 

Answer.  Surely  this  is  a  very  sad  conclusion  against  the 
Light  within,  and  very  false,  for  he  has  confounded  erring  con- 
science, light  and  darkness  together,  as  not  making  a  difference 
here,  in  the  end  of  his  work :  for,  first,  a  Light  that  convinces 
and  reproves  the  wicked  of  sin,  is  confessed  to  be  in  them. 
3dly.  A  knowledge  of  God  left  in  man.  3dly.  The  substance,  or 
body  of  the  ten  commandments.  4thly.  Consciences  convic- 
tion, which  the  law  of  God  in  the  heart  is  the  ground  of;  none 
of  which  can  truly  be  deemed  darkness,  though  some  put  light 
for  darkness  and  darkness  for  light,  as  this  our  opposer  has  done. 
Also  to  tell  of  the  light  in  man  being  darkness,  or  veiled  with 
gross  errors,  are  two  different  things ;  for  the  Light  being  veiled 
in  some,  does  not  change  it  from  being  light  in  its  own  essence  : 
And  now  it  will  not  be  sad  for  that  soul  that  gives  up  to  follow 
the  Light  within,  which  convinces  and  reproves  for  sin,  and 
teaches  truly  to  love  the  Lord  God,  and  to  do  righteously  and 
justly  before  all  men;  which  answers  and  fulfils  the  substance 
of  the  moral  law,  which  is  confessed  to  be  within  men,  even  in 
the  very  heathen,  as  in  page  17.  So  that  the  truth  of  our  prin- 
ciple touching  the  Light  within,  is  evidently  verified  and  proved 
both  from  the  Scriptures  of  truth,  as  also  from  our  adversary's 
own  confession :  therefore  the  rest  of  our  principles  which  de- 
pend upon  it,  must  needs  be  true,  the  Light  of  Christ  within 
being  the  fundamental  or  most  binding,  as  William  Burnet  has 
confessed  :  so  the  less  need  be  said  to  his  frivolous  objections 
against  us  in  other  particulars,  however  some  things  may  be  ob- 
served touching  several  passages  following. 


ao 

Baptist.  '•  Those  that  have  not  the  Spirit  to  lead  them,  if  the 
Scriptures  be  not  the  rule,  what  rule  have  they  ?" 

Answer.  Without  the  guidance  ol  the  Spirit,  the  right  use 
and  end  of  the  Scriptures  cannot  be  known,  they  are  as  a  book 
sealed,  only  by  the  Spirit  truly  opened  ;  as  to  their  not  having 
the  Spirit  to  lead  them,  that  is  but  begging  the  question,  and 
contradicts  much  of  what  he  has  said  before  ;  for  how  are  any 
said  not  to  have  it,  but  in  that  they  walk  not  in  its  way,  nor  fol- 
low its  leadings,  but  rebel  against,  grieve  and  vex  the  Holy 
Spirit  ;  such  are  not  without  it,  as  to  its  convictiwn  and  reproofs, 
though  not  having  it  as  to  tite  true  sense  and  apprehension  of  its 
guidance,  life,  virtue,  and  glory  of  its  ministration,  they  being  in 
that  w  hich  is  sensual  and  devilish. 

Baptist.  ♦'  God  never  designed  the  Spirit  to  be  man's  rule, 
but  to  be  man's  assistant  and  helper,  to  walk  and  build  by  the 
rule  :  the  Scripture  doth  direct  him  to  his  duty.'*  Page  ±i). 

Answer.  And  are  not  the  directions  of  the  Spirit  according  to 
the  Scriptures  ?  Did  not  God  ever  design  the  Spirit  to  lead  into 
all  truth?  and  if  the  Spirit  does  principle  a  soul  for  his  duty,  as 
this  our  opposer  confesses,  then  the  Spirit  is  suflBcient  to  guide, 
order,  and  be  a  rule  to  him  in  his  duty  ;  so  that  in  denying  the 
Spirit's  sufficiency,  he  has  denied  Scripture,  which  testifies  of 
the  Spirit,  which  many  may  be  led  by  that  cannot  read  the  Scrip- 
tures ;  and  to  his  confessing,  that  every  believer  is  as  a  wise 
builder,  that  hath  his  judgment  and  skill  principled  within.  By 
what  is  the  true  believer  so  principled,  if  not  by  the  Spirit,  or 
Light  of  truth  within  ?  Is  it  not  the  Spirit  that  does  so  principle 
a  man  for  his  work,  both  in  praying,  hearing,  and  obedience  ? 
Yea,  it  is  confest  in  the  same  page,  that  it  is  the  Spirit ;  and 
does  it  follow,  that  the  Spirit  of  God  is  not  a  rule  sufficient,  or 
that  the  Light  within  must  be  excluded  from  trying  doctrines, 
because  the  Bereans  did  search  the  Scriptures,  to  see  whether 
these  things  were  so?  whereas  they  received  the  Word  with  all 
readiness  of  mind,  which  implies,  that  in  the  main  they  were 
satisfied,  in  that  they  received  the  Word  with  such  readiness ; 
and  they  searched  the  Scriptures,  which  if  in  any  particular 
thing  this  may  be  said,  to  imply  a  doubting  on  their  parts,  their 
doubt  cannot  be  any  argument  to  detract  from  the  Spirit's  suffi- 
ciency, both  to  inform,  satisfy,  and  guide  them  into  the  truthjde- 
clared  of  in  the  Sciiptures.  So  that  to  say  :  "  It  was  by  the 
Scripture  without,  and  not  by  the  Light  within,"  shows  great 
ignorance  thus  to  exclude  the  Light ;  whereas  he  should  rather 
have  said,  as  his  former  words  intimate,  that  it  was  by  the  Spirit 
or  Light  within,  together  with  the  Scriptures,  that  they  were 
assisted,  helped,  principled,  and  directed.  But  now  it  is  the 
man  of  God  who  is  led  by  the  Spirit,  that  knows  the  true  use 


31 

and  profit  of  the  Scriptures,  (3  Tim.  iii.  16,)  wlicrc  it  is  said, 
"  all  Scripture  is  given  by  inspiration,"  which  should  he  read, 
«  all  Scripture  given  by  inspiration,"  "  is"  being  added.  Now 
he  that  receives  Scripture  by  inspiration,  knows  the  right  use 
and  profit  of  it  thereby,  all  wliich  shows  the  sufficiency  of  the 
Spirit,  or  inspiration  of  the  Almighty,  which  both  gave  Scripture 
and  understanding. 

And  as  for  his  pretending  to  square  his  work  by  the  Scriptures, 
he  would  make  people  believe  he  were  very  exact  in  the  Scrip- 
tures ;  but  we  find  the  contrary,  both  in  his  medley,  confusion, 
and  darkness  brought  forth  against  the  Light  within  ;  as  also  in 
several  things  hereafter,  as  in  his  saying,  Paul,  *'  when  he  rea- 
soned with  the  unbelieving  Jews  about  Christ,  was  so  far  from 
turning  them  to  the  Light  within,  that  he  proves  his  doctrine 
wholly  by  the  Scriptures  without."  Page  20. 

Answer.  If  he  were  far  from  turning  them  to  the  Light 
within,  this  would  make  him  oppose  his  own  commission,  which 
was,  to  turn  men  to  the  Light  within,  which  his  proving  his  doc- 
trine by  the  Scripture,  is  no  reason  against ;  for  he  was  a  minis- 
ter of  the  Spirit,  and  his  ministry  tended  to  bring  to  the  Spirit; 
in  reasoning  out  of  the  Scriptures,  he  reasoned  for  Christ  the 
Light  ;  and  in  proving  Christ's  suffering  and  resurrection,  he 
witnessed  unto  the  power  by  which  he  was  raised,  and  the  love 
and  good  will  of  God  in  sending  his  Son. 

But  this  William  Burnet,  in  contradiction  to  himself,  says: 
"  that  the  letter  of  it  written  with  ink  and  paper,  is  dead,  but 
the  matter  contained  is  Spiritual  and  powerful,  when  carried 
home  by  the  Spirit."  By  which  he  has  here  confessed  to  the 
Spirit  or  Light  within,  without  which  the  letter  is  but  dead. 

Again  it  is  objected  :  ♦*  That  Daniel  understood  by  books,  that 
the  captivity  of  Babylon  was  near  at  an  end,  and  not  by  the 
Light  within.  Dan.  ix." 

Answer.  This  was  a  particular  case  touching  the  number  of 
the  years  of  the  desolasion  of  Jerusalem,  and  not  a  matter  of 
salvation,  though  the  knowledge  thereof  was  given  to  Jeremiah, 
by  the  word  of  the  Lord,  that  came  to  him,  Jer.  xxv.  12.  And 
neither  Jeremiah  nor  Daniel  did  thus  exclude  the  Light  within 
from  their  understandings,  as  here  it  is  slighted.  But  William 
Burnet  does  not  tell  us  how  God  gave  Daniel  knowledge  and 
skill  io  all  learning  and  wisdom,  and  that  Daniel  had  understand- 
ing in  all  visions  and  dreams,  Dan.  i.  17.  Nay,  in  thus  slight- 
ing the  Light  within,  he  has  showed  himself  vrorse  than  the 
very  heathen,  who  did  confess  that  an  excellent  spirit  was  iu 
Daniel,  and  that  Light,  and  understanding,  and  wisdom,  like 
the  wisdom  of  the  gods,  was  found  in  him,  Dan.  iv.  8.  9.  and 
V.  41. 12.  14.  and  vi.  3.     And  so,  however,  though  they  men- 


32 

lioned  tlicir  gods,  yet  liercin  the  excellency  of  the  spirit,  Light, 
understanding,  and  wisdom  that  was  in  Daniel,  they  did  confess 
to,  and  highly  esteem,  more  than  William  Burnet  has  done. 

Again,  in  his  21st  page,  touching  the  "  Reception  of  the 
Spirit,  acquitting  a  man  from  his  obedience  to  the  Scripture." 

I  ask,  who  affirms  tliat  it  doth  ?  herein  he  has  but  beaten  the 
air :  for  we  affirm,  that  the  Spirit  brings  to  the  fulfilling  of 
the  Scriptures,  and  does  not  destroy  the  truth  contained  in 
them ;  but  whereas,  he  tells  of  the  "  Scripture  being  a  rule, 
and  a  weapon  to  be  made  use  of  at  all  times  against  Satan,  by 
such  as  had  the  same  spirit  in  as  great  measure  as  the  penmen 
of  the  Scriptures  ;"  and  to  prove  it,  saith,  "  our  dear  Lord  was 
filled  with  the  Spirit  above  measure,  yet  he  had  an  eye  in  all  his 
obedience  to  the  Scriptures." 

Answer.  Wiiat  then  was  the  rule  to  those  penmen  of  the 
Scriptures  in  their  writing  them  ?  What  was  the  rule  before  they 
wrote  tiicm,  and  their  weapon  and  defence  against  Satan  ?  Was 
it  not  the  Spirit,  the  sword  of  the  Spirit,  the  shield  of  faith,  the 
armour  of  Light,  &e.  whereby  they  were  defended  ?  And  did 
our  Lord  eye  the  Scriptures  for  his  rule,  in  his  obedience,  that 
here  he  is  made  the  proof,  who  had  the  Spirit  above  measure? 
Has  not  this  our  opposer  both  undervalued  the  Light,  the  guid- 
ance of  the  Spirit,  and  Christ  himself:  As  if  they  could  not 
square  their  work  right  without  going  out  to  the  Scriptures, 
whereas  Christ  ought  to  be  preferred,  and  in  all  things  to  have 
the  preeminence,  as  is  confessed,  page  21  :  "  That  the  recep- 
tion of  the  Spirit  is  the  only  means  to  put  a  man  into  a  capacity 
for  obedience,  and  that  there  is  nothing  that  gives  a  soul  right 
to  Gospel  ordinances,  but  the  gift  of  Christ  to  us,  and  his  being 
revealed  in  us  by  his  Spirit."  Thus  far  William  Burnet,  in  con- 
futation of  himself;  and  as  one  baffled  and  ctmfounded  in  his 
work,  is  made  to  confess  to  the  Quakers'  principle,  contrary  to 
his  own  intention.  And  what  were  these  Gospel  ordinances  and 
God's  commands,  that  he  says,  Paul  preached  and  practised  in 
all  his  life?  Did  he  practise  water  baptism  all  his  life?  Or  did 
he  pretend  Scripture,  or  command  for  it,  when  Christ  sent  him 
not  to  do  it  ?  Was  the  Scripture  herein  his  rule,  or  the  Spirit, 
which  he  was  a  minister  of  ?  Or  was  the  Scripture  the  Apos- 
tle's rule,  for  denying  and  opposing  circumcision  ;  or  the  guid- 
ance of  the  Holy  Ghost,  to  which  it  seemed  good,  and  unto 
them,  that  no  such  yoke  should  lie  on  the  disciples'  neck.  Acts  ±B. 

And  now,  "  William  Burnet,"  to  prove  his  false  accusation 
against  us,  of  «  falling  under  strong  delusions,  so  as  to  believe  a 
lie,"  he  asks,  « or  else  what  makes  them  appoint  their  silent 
meetings,  and  run  several  miles  to  them,  and  sit  hours  together 
without  speaking  a  word  ?" 


BS 

Answer.  What  proof  is  this  of  delusion,  ov  believing  a  ii^^ 
when  nothing  is  spoken,  but  this  telling  *'  that  we  appoint  silent 
meetings  1''  Herein  is  his  mistake,  for  we  do  not  appoint  any 
meetings  intentionjilly  to  limit  them  to  silence,  but  singly  to  wait 
upon  God,  either  to  learn  of  our  high  priest  Christ  Jesus,  or  to 
speak  or  exhort,  as  he  requires  ;  wliich  was  the  practiee  of 
many  of  God's  people,  who  knew  a  time  of  silence,  and  a  wait- 
ing in  silence,  before  they  went  fortli  to  preach,  and  did  know 
the  teaching  of  God  within  to  direct  them  both  in  silence  and  in 
speaking.  (Isa.  xxl.  1.  Jer.  viii.  14.  Ezek.  iii.  15,  16.  Eccles. 
ii.  7.  Job  ii.  13.  Luke  xxiv.  49.  Acts  i.  4.)  And  this  we  are 
witnesses  of,  who  are  come  to  know  a  subjection  to  the  power  of 
God,  and  may  not  run,  nor  preach,  nor  pray  in  men's  will,  nor 
act  in  a  voluntary  and  feigned  humility,  like  such  will-worship- 
pers as  can  put  one  another  on  to  prajing  and  preaching,  and 
say,  "  Brother,  will  you  pray  ?  Brother,  will  you  perform  the 
duty?  and  brother,  do  you  pray,  you  are  more  able  and  worthy 
than  I,  &c."  Again,  we  have  borne  a  testimony  for  God  in  our 
meeting  together,  both  when  we  have  ministered,  and  when  we 
have  been  silent,  which  has  stood  a  witness  against  the  persecut- 
ing spirit,  by  which  many  of  our  friends  have  deeply  suffered  for 
their  testimony,  both  by  imprisonments,  banishments,  and  many 
to  death ;  whereas  we  have  not  observed  that  you  Baptists  will 
suffer  much,  who  are  so  ready  to  creep  out,  write  and  cavil  against 
us  now  in  a  time  of  respite  and  quietness^  which  shows  the 
baseness  of  your  spirits,  thus  to  bespatter  an  innocent  people ; 
and  how  ignoble  such  of  you  are,  though  there  are  some  few  that 
are  of  a  better  spirit  than  thus  to  bespatter  us,  as  this  peevish 
William  Burnet  has  done,  who  I  suppose  will  suffer  but  little 
for  his  Christ,  whom  he  has  to  seek  above  the  clouds,  whilst  he 
opposes  the  Light  within,  which  should  preserve  and  bear  up 
through  sufferings.  But  suppose  the  Baptist  teachers  were  so 
valiant  and  noble,  that  they  should  all  be  prisoners,  and  confin- 
ed, must  their  people  therefore  not  meet,  but  let  their  testimony 
fall,  and  give  their  enemies  the  day?  Seeing  meeting  in  silence 
is  reckoned  such  a  great  crime,  and  yet  meditation  is  granted 
to  be  a  duty,  but  not  in  meetings,  but  alone.  It  appears  that 
William  Burnet  has  not  a  dependence  upon  the  Spirit  of  Truth 
within  in  meetings,  to  receive  his  instruction  thence,  but  he 
must  have  his  matter  compiled  and  patched  up  beforehand,  as  his 
matter  seems  to  imply,  like  the  priests  of  the  times.  And  as 
for  his  stories  and  tattles  in  page  2.?,  touching  several  of  our 
friends,  whereby  he  goes  maliciously  to  render  us  odious  ;  some 
things  therein  are  falsehoods,  and  others,  wherein  some  of  our 
friends  have  been  signs  to  the  world,  as  Solomon  Eccles,  and 
others,  we  have  answered  over  and  over  heretofore,  and  the 

F. 


34 

truth  of  Solomon  Eccies'  sign  lias  appeared  against  tiie  nakedness 
of  such  dark  professors  and  priests  as  he  witnessed  against.  And 
herein  he  has  but  raked  up  sueh  stuff  as  the  persecuting  priests 
liave  against  us ;  and  yet  he  confesses,  "  Isaiah  did  go  naked 
for  a  sign  to  Kgypt  ;  yet  all  the  prophet's  actions  are  not  for 
our  example  to  follow."  Page  14.  To  which  I  say,  what  then 
shall  be  judge  in  this  case?  for  here  it  appears  the  Scripture  is 
not  the  rule,  contrary  to  his  former  assertion. 

Baptist.  «  Now  the  Quakers  would  be  so  far  from  directing 
men  to  go  to  the  material  temple,  that  they  make  it  but  a  vain 
thing  to  look  to  Jerusalem,  to  the  antitype  of  that  temple,  viz. 
to  Jesus  Christ,  as  he  was  there  crucified;  or  to  that  blood  that 
was  there  shed  for  justification."  Page  24. 

Answer.  The  Quakers  see  no  need  of  directing  men  to  the 
type  for  the  antitype,  viz.  neither  to  the  outward  temple,  nor  yet 
to  Jerusalem,  either  to  Jesus  Christ,  or  his  blood  ;  knowing  that 
neither  the  righteousness  of  faith,  nor  the  word  of  it,  doth  so 
direct,  (Rom.  x.)  And  is  it  the  Baptists'  doctrine  to  direct 
men  to  the  material  temple,  and  Jerusalem,  the  type  for  the  an- 
titype? what  nonsence  and  darkness  is  this!  and  where  do  the 
Scriptures  say,  the  blood  was  there  shed  for  justification  and  that 
men  must  be  directed  to  Jerusalem  to  it  ?  (whereas  that  blood 
shed  is  not  in  being.  P. 40.)  but  the  true  Apostle  directed  them  to 
the  Light,  (whicb  is  so  much  opposed  by  the  Baptists)  to  walk  in 
the  Light  for  the  blood  of  Jesus  Christ  to  cleanse  them  from  all 
sin,  (1  John  i.)  and  he  died  for  our  sins,  but  rose  again  for  our 
justification  ;  which  resurrection  surely  was  after  the  shedding 
of  the  blood  outwardly.  But  more  of  this  matter  hereafter,  and 
of  William  Burnet's  ignorance  and  nonsense  about  the  blood. 

Baptist.  «<They  do  deny  that  man  Christ,  or  that  God-man 
that  was  born  in  Bethlehem  of  the  virgin  Mary."  Page  25. 

Answer.  We  never  denied  the  man  Christ,  nor  that  he  took 
upon  him  flesh,  or  was  born  of  the  virgin  according  to  the  flesh, 
nor  did  we  ever  deny  Christ  to  be  the  Saviour ;  but  as  for  those 
expressions,  "God-man,  being  born  of  Mary,"  we  do  not  find  them 
in  the  Scriptures,  nor  do  we  read  that  Mary  was  the  mother  of  God, 
but  in  the  Pope's  canons,  articles,  &c.  Though  AVilliam  Burnet 
has  pretended  the  Scripture  to  be  his  rule,  as  if  he  would  be  exact 
in  squaring  his  work  thereby ;  here  his  work  is  contrary  to  his 
rule.  Again  he  says  :  <«  Christ  was  seen  with  a  carnal  eye,  and 
his  voice  heard  with  a  carnal  ear."  Pages  25,  28,  29.  Whereas 
Christ  said  :  "  he  that  seeth  me,  seeth  my  Father  also :"  now  dare 
lie  say,  that  God  is  such  a  visible  object  as  may  be  seen  by  a  car- 
nal eye  ?  surely  nothing  is  obvious  to  the  carnal  eye  but  that 
which  is  carnal  or  outward ;  but  so  is  not  the  invisible.  But  in- 
deed if  the  body  that  Christ  took  upon  him  in  the  virgin;  and 


35 

j» 
which  was  aiierwards  crucified  and  put  to  death,  was  God,  (for  he 
tells  of  God-man  being  born  of  the  virgin,)  then  tli!l|  would  make 
God  visible,  and  to  die,  when  that  body  was  put  to  death ;  which 
were  no  less  than  blasphemy;  whereas  God  was  manifest  in  flesh, 
Christ  came  in  the  flesh,  (1  Tim.  iii.  1  John  iv.)  and  so  did  bear 
the  name  Christ  as  lie  was  in  the  flesh. 

Baptist.  "  If  that  God,  Christ,  and  Spirit,  that  have  their  re- 
sidence in  the.  htuvens  above  the  clouds,  is  looked  upon  by  the 
Quakers  to  be  but  an  imaginary  God  and  Christ,  &c.  page  25, 
thf  Christ  that  is  without  and  in  the  heavens,  &c.  page  26.  But 
whither  he  now  seetb  that  looketh  to  another  God  and  Christ, 
that  is  not  to  be  found  above  the  clouds  ?"  Page  27. 

Answer.  That  God,  Christ,  and  Spirit,  the  Quakers  own,  is  no 
other  but  the  true  God  and  Christ,  even  that  God  that  cannot 
be  confined,  circulated  nor  limited  to  a  place  of  residence,  see- 
ing the  Heaven  of  Heavens  cannot  contain  him  ;  and  that  Christ 
which  ascended  up  far  above  all  Heavens,  that  he  might  fill  all 
things,  who  is  God  over  all  blessed  for  ever.  And  this  God, 
Christ,  and  the  Spirit,  the  Quakers  did  not  find  above  the  clouds, 
where  the  Baptist  imagines,  at  such  a  distance,  for  they  never 
ascended  thither  to  seek  their  residence  above  the  clouds,  where 
the  Baptist  tells  of  finding  God  and  Christ,  though  they  were 
never  there  themselves  to  find  him  ;  and  it  seems  they  are  likely 
to  be  without  both,  while  they  are  telling  of  finding  God  and 
Christ  above  the  clouds  where  they  cannot  come. 

But  we  are  sure  the  righteousness  of  faith  does  not  say,  "Who 
shall  ascend  to  fetch  Christ  down  from  heaven  ?"  but,  the  word 
is  nigh  thee ;  and  we  also  know,  having  found  him  whom  our 
souls  love,  that  he  that  dwelleth  on  high,  and  inhabiteth  eternity, 
doth  also  dwell  with  such  as  are  poor  and  of  a  contrite  Spirit,  and 
tremble  at  his  word,  though  they  be  scoffed  at  and  derided  by 
such  of  you  Baptists,  whose  understandings  are  clouded  from  the 
knowledge  of  the  true  God  and  Christ ;  whom  one  while  you  tell 
of  finding  above  the  clouds  in  the  Heavens  without,  another  while 
of  directing  men  to  Jerusalem,  to  the  antitype,  and  to  that  blood 
that  was  there  shed,  as  William  Burnet  has  done,  page  Si.  Yet 
though  we  do  oppose  his  imaginations  and  confusion  concerning 
Christ ;  neither  his  ascension  into  the  Heavens,  and  also  far  above 
all  Heavens  and  clouds,  nor  yet  his  coming  the  second  time  with- 
out sin  to  salvation,  do  we  in  the  least  deny  or  oppose  ;  knowing 
in  measure  the  effect  of  his  appearance  and  coming,  to  wit,  sal- 
vation, as  they  did  of  old  that  in  faith  looked  for  his  coming  the 
second  time  without  sin  unto  salvation,  wherein  their  faith  and 
hope  and  expectations  were  not  made  void,  but  fulfilled  and  an- 
swered :  and  as  to  that  (1  Thes.  iv.  17.)  which  William  Burnet 
brings  to  prove  «that  Christ  shall  come  in  the  latter  end  of  the 


86 

\v<trkl  IVoiu  heaven  above  the  clouds.''  Now  in  veisc  1&,  it  is  said., 
that  "  we  whicli  are  alive  and  remain  nnto  the  coming  of  tlie 
Lord."  Now  I  ask,  if  they  did  live  and  remain  to  a  personal 
coming  of  Christ  in  the  clouds  yea  or  nay  ?  or  can  it  he  reason- 
ahly  thought  to  be  a  coming  that  is  not  yet,  that  they  lived  and 
remained  to?  And  further  John  (in  Rev.  i.)  said,  «'  Beiiold  he 
Cometh  with  clouds  :''  he  also,  '.\hen  he  was  in  the  Spirit,  "saw 
him  that  was  the  first  and  the  last,  and  in  t!;e  midst  of  the  seven 
golden  candlesticks  he  saw  one  like  unto  the  son  of  man,  whose 
eyes  were  as  a  flame  of  fire,  out  of  whose  mouth  went  a  sharp 
two-edged  sword,  whose  countenance  was  as  the  sun  shining  in 
his  strength,  who  laid  his  right  hand  upon  John."  Now,  did  John 
see  him  with  carnal  eyes,  or  was  this  coming  sucij  as  you  expect 
outwardly  ?  Moreover,  Christ  said,  "  the  Son  of  man  shall  come 
in  the  glory  of  his  Father  with  his  angels,  and  then  he  shall  re- 
ward every  man  according  to  his  work.  Verily  I  say  unto  you, 
there  be  some  standing  here  which  shall  not  taste  of  death,  till 
they  see  the  son  of  man  coming  in  his  kingdom,"  Math.  xvi.  27. 
28.  Luke  ix.  26.  27.  Now  what  is  that  glory  of  the  Father  in 
which  his  coming  is,  is  it  visible  to  the  carnal  eye  ?  And  when 
was  that  coming  to  be,  is  it  now  to  be  looked  for  outwardly  ?  But 
farther,  we  do  acknowledge  the  several  comings  of  Christ  accord- 
ing to  the  Scriptures,  both  that  in  the  flesh  and  that  in  the  Spirit, 
which  is  manifest  in  several  degrees,  as  there  is  a  growing  from 
glory  to  glory.  But  three  comings  of  Christ,  not  only  that  in  the 
flesh  at  Jerusalem,  and  that  in  the  Spirit,  but  also  another  coming 
in  the  flesh,  yet  to  be  expected,  we  do  not  read  of,  but  a  second 
coming  without  sin  unto  salvation,  which  in  the  apostles  days  was 
looked  for.  Again,  that "  the  dead  in  Christ  shall  rise  first,"  we 
own  to  be  an  effect  of  Christ's  coming,  and  know  that  there  is  a 
dying  in  Christ,  a  being  baptized  into  his  death,  before  a  coming 
forth  or  rising  in  the  likeness  of  his  resurrection  ;  and  "  if  we  be 
dead  with  him,  we  shall  also  live  with  him,"  (2  Tim.  ii.  11.)  and 
said  Paul  to  the  Colossians,  "  For  ye  are  dead,  and  your  life  is 
hid  with  Christ  in  God."  But  now  to  know  these  states,  what 
it  is  to  die  with  Christ,  to  be  conformable  to  his  death,  and  to 
partake  of  the  power  of  his  resurrection,  these  things  are  hid 
from  that  eye  and  expectation  which  is  carnal,  and  only  known 
to  them  that  are  come  to  the  mystery  of  faith  in  a  pure  conscience, 
and  to  know  that  power  by  which  the  faith  of  the  operation  of 
God  is  known,  and  the  work  and  effects  of  it.  But  at  these  things 
blind  and  ignorant  contenders  may  carp  and  cavil,  till  they  be 
more  blind,  and  plunged  in  gross  darkness  and  unbelief. 

Baptist.     "  I  would  know  where  the  Spirit,  in  so  many  words, 
is  called  the  key  .^" 

Answer.    It  seems  as  if  lie  would  be  very  exact  in  keeping  to 


37 

the  words  of  Scripture,  wlien  he  calls  for  a  proof  of  that,  in  so 
many  words,  which  he  dare  not  deny  the  matter  of,  and  says,  "  it 
may  be  a  good  comparison ;"  so  it  appears  he  was  presently  check- 
ed, and  says,  •'  he  would  not  be  found  to  carp  at  any  thing  that 
may  agree  with  sound  doctrine,"  though  he  has  carped  at  many 
things  that  are  sound.  And  now  does  he  not  deserve  to  h^  aitd 
by  liis  own  rule,  and  asked,  whc'f^  'u-  proves  that  he  is  justified 
by  the  shedding  of  the  blood  that  was  let  out  by  the  spear,  in  so 
many  words ?  and  where,  in  so  many  woids,  that  blood  shed  with- 
out the  gates  of  Jerusalem  is  the  means  of  salvation,  as  in  page 
28,  whereas  if  that  be  his  justifier  and  Saviour,  where  is  it  r  it 
is  not  in  being,  (page  40,)  so  tlien  his  Saviour  it  appears  is  not  to 
be  found  ;  whereas  the  blood  of  Christ,  which  justifieth,  purgeth 
the  conscience,  cleanseth  from  all  sin,  and  wherein  he  washeth 
them  that  follow  him,  is  stiil  in  being  ;  cleansing  and  washing 
being  a  real  act  and  spiritual  work  in  every  true  believer  that 
walks  in  the  Light,  whereby  the  blood  of  Christ  is  known. 
1  John  i.  7. 

Baptist.  «  I  do  much  wonder  where  that  word  or  doctrine  was 
coined  that  they  so  often  teach  and  exhort ;  that  is,  to  turn  to  the 
Light  within  ?"  Page  38. 

Answer.  Why  art  thou  so  positive  against  it  then,  William 
Burnet,  to  oppose  that  thou  knowest  not  whence  it  rose  ?  But  tliis 
Light  within  has  sufficiently  manifested  thy  darkness  and  igno- 
rance of  the  Scriptures,  which  so  plainly  witness  to  the  Light 
within  :  but  thou  hast  confessed  <'  the  Scriptures  are  a  mystery, 
and  if  you  are  not  careful  to  compare  Scripture  with  Scripture, 
you  may  soon  miss  and  split  yourselves."    Page  30. 

Indeed  thou  hast  egregiously  missed,  and  split  thyself  against 
the  Light  within;  and  how  then  is  the  Scripture  thy  rule,  and 
how  is  it  known.  It  seems  thou  seest  no  farther  than  comparing 
the  Scripture  with  Scripture,  (like  the  hireling  priests  that  deny 
revelation  and  immediate  teaching,)  instead  of  having  recourse 
to  the  Spirit  that  gave  them  forth,  and  opens  them,  it  being  the 
key  that  opens  the  mysteries  of  God,  as  thou  hast  granted  be- 
fore.    Page  28. 

Again  j  touching  tiie  grace  of  God  that  hath  appeared  to  all 
men,  (Tit.  ii.  11.)  William  Burnet  gives  his  meaniiig  upon  it  in 
these  words,  viz.  "  The  word  *  all'  is  often  taken  restrictively ,  and 
may  intend  all  that  have  heard  it,  and  such  to  whom  it  appears 
to  be  grace."  Thus  you  may  see  how  he  can  turn  plain  Scrip- 
ture with  his  meanings  to  serve  his  own  end  ;  as  if  he  should 
say,  it  appears  to  all  to  whom  it  does  appear ;  or  where  it  Is 
said,  *<  Christ  died  for  all,  and  tasted  death  for  every  man,"  lie 
died  but  for  all  that  he  died  for,  or  for  every  man  for  whom  he 
tasted  death.     What  gross  absurdity  and  nonsense  is  this  ho 


38 

has  put  upon  plain  Scripture ;  and  how  has  he  set  himself,  and  his 
meanings  to  be  judge  over  the  Scriptures  ?  when  at  other  times 
he  would  make  us  believe  the  Scripture  is  his  best  and  most  per- 
fect rule,  but  here  denies  the  general  extent  of  the  grace  of 
God,  so  plainly  and  frequently  owned  in  Scripture,  without  any 
such  restriction  or  exception  as  he  seems  to  infer  from  Mat. 
iii.  6. 

And  as  to  William  Bursiet's  exception  against  that  passage  in 
''  Saul's  Errand,"  tVc.  touching  Christ  in  his  people,  ueing  the  sub- 
stance of  all  figures,  types  and  shadows,  fulfilling  them  in  them, 
and  setting  them  free  from  them,  but  as  he  is  held  forth  in  the 
Scripture  witli(»ut,  lie  is  their  example;  upon  which  \\illiam 
Burnet  would  observe  that  <*  if  Christ  doth  in  his  people  fulfil  the 
the  Law,  and  set  them  free  from  it,  then  it  was  not  what  he  did  at 
Jerusalem  on  the  cioss,  no  more  in  that  body  than  in  another;" 
and  then  to  confute  this,  he  says,  "  how  false  this  is,  God  in 
his  due  time  will  make  manifest  to  their  shame." 

Reply.  We  must  then  have  better  arguments  than  William 
Burnet  has  produced,  for  we  have  but  his  bare  word  to  prove  it 
false.  However,  Christ  fulfilling  the  Law  in  his  people  does  not 
make  void  his  suffering  on  the  cross,  nor  his  suffering  there  frus- 
trate  the  end  of  his  spiritual  appearance  within  :  but  all  his  suf- 
ferings without  did  bear  testimony  to  the  power  of  God  within, 
by  which  he  offered  up  himself.  And  his  ending  the  Law,  that 
upheld  the  figures  and  types  without,  through  his  suffering;  and 
his  setting  open  a  living  way  through  the  veil,  to  wit,  his  flesh, 
did  signify  and  bear  testimony  to  his  inward  and  spiritual  ma- 
nifestation in  his  j)eople,  who  enter  into  this  new  and  living 
way,  knowing  that  Christ  took  away  the  first  covenant,  that  he 
might  establish  the  second,  wliich  second  covenant  is  inward  and 
spiritual.  And  "  God  sent  his  own  Son  in  the  likeness  of  sinful 
flesh  ;  and  for  sin  condemned  sin  in  the  flesh,  that  the  righteous- 
ness of  the  law  might  be  fulfilled  in  us,  who  walk  not  after  the 
flesh,  but  after  the  Spirit,"  Rom.  viii.  3.  4.  So  here  the  end,  the 
substance,  the  life  of  all,  the  absolute  freedom  is  manifest  and 
fulfilled  within,  in  every  one  that  is  established  in  truth  and  righ- 
teousness ;  and  of  this  we  shall  never  be  ashamed  as  a  falsehood, 
as  unjustly  our  peevish  opposer  supposes.  And  though  I  am  ac- 
cused, (page  28,)  for  saying,  *♦  Men  are  not  sanctified  or  justified 
barely  by  the  suffering  of  Christ  without;"  this  was  no  quibble 
at  all,  for  I  really  intended  as  I  said,  that  all  was  not  done  by 
that  suffering  ;  the  work  of  sanctification  and  justification  being 
wrought,  fulfilled,  and  evidenced  within,  to  them  that  believe  ; 
though  I  did  not  deny  but  his  offering  without  did  in  a  sense  con- 
tribute towards  it,  in  tbat  he  took  away  the  first  covenant,  that 
he  might  establish  the  second,  which  is  inward  and  spiritual. 


39 

As  to  that  against  William  Smith,  (in  the  olst  page,)  touching 
Christ  in  us  offering  up  himself  a  living  sacrifice,  to  that  Wil- 
liam Burnet  says,  *'  Tlien  in  vain  did  our  dear  Lord  suffer  that 
cursed  death  upon  the  cross." 

Reply.  That  is  a  false  inference,  for  his  fulfilling  the  righte- 
ousness of  the  law  within,  does  not  make  void  his  abolishing  and 
taking  away  the  shadows  of  the  law  without,  but  rather  brings 
to  know  the  effect  of  his  obedience  and  suffering,  and  the  testi- 
mony thereof  to  be  fulfilled  within.  As  also  his  offering  is  of  fur- 
ther extent  than  that  of  the  outward,  for  he  made  his  soul  an  of- 
fering for  sin,  and  he  is  the  propitiation  not  for  our  sins  only,  hut 
for  the  sins  of  the  whole  world ;  mark,  he  is  the  propitiation,  in 
the  present  time  :  and  seeing  there  remained  no  more  a  sacrifice 
for  them  that  wilfully  sinned,  therefore  there  does  remain  a  sacri- 
fice for  them  that  do  not  wilfully  sin,  the  true  knowledge  and  living 
sense  of  which,  (as  Christ  does  fulfil  the  law  inwardly,)  appeas- 
cth  the  wrath  and  condemnation  of  it,  and  raises  hope  in  that 
soul  that  has  known  and  lain  under  the  sentence  of  death  within 
itself.  And  did  not  the  Apostle  bare  in  his  body  the  dying  of  the 
Lord  Jesus,  and  did  not  he  say,  "  I  fill  up  that  which  is  behind 
of  the  afflictions  of  Christ  in  my  flesh,  for  his  body's  sake,  which 
is  the  Church  ?"  Col.  i.  24.  Mavk  !  that  which  is  behind  of  his 
afflictions  ,•  so  then  all  was  not  ended  on  the  cross.  And  had  not 
they  an  altar  to  eat  at  in  the  heavenly  sanctuary  ?  and  could  this 
be  without  an  offering  or  sacrifice  to  eat  of?  or  do  any  eat  his 
flesh,  and  drink  his  blood,  who  do  not  partake,  at  this  altar,  of 
him  as  a  sacrifice ;  or  the  one  offering,  which  ended  the  many  ? 

Baptist.  "  Oh  how^  do  these  hell-hatched  errors  that  have 
been  fomented  by  Satan,  and  twisted  into  the  hearts  of  these  poor 
and  ever  to  be  pitied  creatures,  detract  from  the  worth  of  that 
one  offering  !"  page  31. 

Answer.  This  is  but  a  malicious  accusation  and  slander  cast 
upon  us  by  an  envious  spirit,  and  never  yet  could  be  proved 
against  us.  And  how  does  William  Burnet's  pity  appear  toward 
us,  when  he  has  vilified  and  shamefully  reproached  us,  to  render  us 
as  odious  as  he  can,  concluding  us  to  be  in  hell-hatched  errors, 
fomented  by  Satan  ;  whereas  before,  (in  page  28,)  he  much  won- 
ders where  our  doctrine  of  turning  to  the  Light  within  was  coined. 
And  thus  he  contradicts  and  brings  shame  upon  himself,  by  mali- 
ciously vilifying  the  innocent,  and  his  hypocrisy  and  feigned  pity 
herein  is  manifest. 

And  as  for  William  Burnet's  carping  against  William  Bayley's 
saying,  « that  which  helpeth  the  soul,  &c.  is  that  pure  spirit  of 
meekness  in  which  it  was  created." 

I ipon  which  William  Burnet  concludes,  "  That  if  that  Light, 


40 

eail  it  wliat  wc  will,  in,  or  witli  which  man  was  created,  be  the 
Quakers'  Christ,  then  their  Christ  caunot  be  God's  Christ." 

Reply.  A  false  conclusion  :  for  man  was  created  in  the  image 
of  God  ;  and  was  not  Christ  the  image  of  the  invisible  God  ?  was 
not  he  that  Word  that  created  man?  as  is  confessed,  (page  34.) 
and  does  not  the  Word  both  sanctify,  save,  and  redeem  ?  (but 
more  to  that  hereafter)  and  this  spirit  of  meekness,  or  divine 
image,  in  which  man  was  created,  is  not  a  Light  of  nature,  as  he 
falsely  supposes,  and  says  William  Bayley's  Christ  is,  (page  33.) 
and  although  in  the  same  page,  he  says,  **  that  Christ  that  restoreth 
man's  loss,  is  both  to  be  sought  and  found  in  Heaven,  viz.  above 
the  stars  and  firmament."  But  then  we  may  suppose  that  he  has 
neither  sought  nor  found  Christ  there.  But  if  he  says  he  has 
sought  Christ  at  such  a  distance  by  faith  ;  I  ask,  if  the  object  or 
foundation  of  faith  be  divided  from  the  faith  ?  or  if  the  living  faith 
does  not  stand  in  the  living  power  of  God?  and  whether  the 
righteousness  of  it  docs  tell  of  seeking  and  finding  Christ  above 
the  clouds,  stars,  and  firmaments  or  were  it  good  reason  to  say, 
we  find  Christ  at  such  a  distance,  because  we  believe  he  is  there 
to  be  sought?  But  why  tells  he  so  much  of  "  above  the  clouds  ?" 
are  not  the  clouds,  and  circumference  of  the  heavens,  as  well 
under  us  as  above  us  ? 

Here  follows  four  arguments,  or  reasons,  which  William  Bur- 
net lays  down  as  the  Quakers'  ground,  from  Scripture,  page  33. 

1.  From  John  viii.  68.  *'  Before  Abraham  was,  I  am."  ♦<  Now," 
saith  tlie  Quaker,  '<  That  which  was  the  true  Christ,  was  before 
Abraham  ;  but  the  body  was  not  before  Abraham  was,  therefore 
not  the  true  Christ." 

To  this  I  say,  and  add,  that  he  has  minced  our  words;  however, 
the  Scripture  distinguishes  in  several  places  touching  Christ, 
and  the  body  of  Christ ;  of  Jesus,  and  the  body  of  Jesus,  Mat. 
xxvii.  58.  Heb.  x.  5.  10.  But  this  argument,  William  Burnet 
says,  he  omits  to  answer  in  this  place. 

2.  Argument,  from  John  vi.  41.  "  I  am  the  bread  that  came 
down  from  Heaven."  "  Now,"  saith  the  Quaker,  "  If  Christ 
be  bread,  and  this  bread  came  down  from  Heaven ;  then  the 
body  could  not  be  Christ,  because  that  came  not  down  from 
Heaven." 

I  add,  he  was  truly  Christ  as  he  came  down  from  Heaven,  and 
proceeded  from  the  Father,  for  he  was  his  only  begotten  Son,  and 
not  divided  from  his  body. 

3.  Argument,  from  Ephcs.  iv.  10.  Now  "  he  that  is  ascend- 
ed, is  also  the  same  that  descended."  "Now,"  say  they,  «  If 
he  that  ascended,  be  the  same  that  descended  ;  and  he  that  des- 
cended be  the  Christ,  then  the  body  could  not  be  the  Christ,  be- 
cause that  did  not  descend,  but  was  taken  in  the  womb  of  the 
vircin." 


41 

I  add,  if  he  means  by  "  body,"  that  which  consists  of  Hcsli^ 
blood  and  bones,  such  a  one  was  prepared  for  him,  Ileb.  x.  But 
that  He,  viz.  Christ,  did  not  consist  of  that  which  was  mortal  j 
neither  did  his  flesh,  which  is  the  bread  from  above,  see  corrup- 
tion. 

4.  Argument,  from  John  xvii.  5.  *'  And  now,  O  Father,  glo- 
rify me  with  thine  own  self,  with  the  glory  which  I  had  with  thee 
before  the  world  was."  Then  the  body  could  not  be  the  Cl»rist, 
because  that  was  not  till  many  hundred  years  after  the  world 
was. 

The  body  w  hich  he  says  was  taken  in  the  womb  of  the  virgin  ; 
was  it  in  that  capacity  before  the  world  was  ?  And  was  not  he 
the  true  Christ,  the  Son  of  God,  that  so  prayed  unto  the  Father  ? 

Now  I  do  grant  that  the  Scriptures  mentioned  in  these  argu- 
ments we  have  urged,  and  argued  from  them  against  Baptists, 
though  not  altogether  in  those  expressions,  against  all  which 
William  Burnet  gives  his  judgment  in  these  words  :  "These, 
with  many  otlier  such  like  arguments,  they  use  to  blind  the  eyes 
of  the  simple.'*  Which  indeed  is  a  very  easy  way  of  answering, 
thus  to  condemn  them  all  by  the  lump ;  for  I  do  not  find  any  par- 
ticular answer  or  confutation  in  the  following  matter  to  any  one 
of  those  arguments  before  recited,  but  rather  a  confirmation  ; 
where  he  goes  on  in  these  words,  "  The  Scriptures  give  this 
character  of  Jesus  Christ,  that  he  should  be  called  Immanuel, 
Mat.  i.  2S,  that  is  to  say,  God  with  us,  or  God  in  flesh.  And  in 
Isa.  ix.  6,  he  is  called  the  Mighty  God.  And  so  John  i.  1,  he 
is  called  the  Word,  which  was  with  God,  and  w  as  God,  and  that 
he  was  tl»e  root  and  Creator  of  man,  and  that  Word  or  eternal 
Spirit  took  flesh,"  &c.     But  he  further  adds  as  follows  : 

Baptist.  «  Now  as  he  was  God,  he  was  co-creator  with  the 
Father,  and  so  was  before  Abraham,  and  had  glory  with  God 
before  the  world  was,  and  in  this  sense  came  down  from  Hea- 
ven." 

Reply.  What  nonsense  and  unscripturc-like  language  is  this, 
to  tell  of  God  being  co-creator  with  the  Father,  or  that  God  had 
glory  with  God  ?  does  not  this  imply  two  Gods,  and  that  God  had 
a  Father?  let  the  reader  judge. 

Baptist.  "  Which  word  was  God,  yet  he  was  not  a  Saviour 
as  he  was  the  Word  or  Creator  of  the  world,  any  otherwise  than 
he  was  held  forth  in  the  promise." 

Reply.  How  then  doth  he  say,  "  I  am  God,  a  Saviour,  besides 
me  there  is  none  other?"  And  what  is  he  saving  his  people  from, 
hut  from  sin  ?  and  was  not  this  God's  real  work  throughout  all  the 
generations  of  the  righteous  ?  and  did  not  God  say,  "  Surely  they 
are  my  people,  children  that  will  not  lie  ;  and  so  was  he  their 
Saviour."    Isa.  Ixiii.  8.     And  did  not  God  say,  «  Look  unto  me 

F 


42 

all  ye  ends  of  the  earth,  and  be  ye  saved,  for  I  am  God  ?"  And 
was  it  not  God  that  in  Christ  was  reconciling  the  world,  and  tliat 
established  them  in  Christ,  and  anointed  them  ?  2  Cor.  i.  21.  ch. 
V.  19. 

What  confusion  has  this  our  opposer  made  about  salvation, 
who  further  adds : 

Baptist.  «<  He  was  not  a  Saviour,  as  the  root  and  Creator  of 
man,  but  as  he  was  to  be  the  oftspring  of  man ;  for  as  he  from  the 
days  of  eternity  was  with  the  Father,  and  was  his  delight,  he 
most  properly  derived  that  title  of  being  the  Son  of  God."  Page 
34. 

Answer.  Do  but  mark  the  confusion  and  darkness  of  this  man, 
who  has  denied  that  God,  the  Word  or  Creator  of  man,  is  a  Sa- 
viour ;  and  Christ,  as,  he  was  the  root  and  Creator  of  man,  and  as 
he  was  the  eternal  Son  of  God,  or  from  the  days  of  eternity,  he 
has  denied  to  be  a  Saviour,  but  as  he  was  the  offspring  of  man. 
Do  but  eye  the  tendency  of  this  doctrine,  thus  to  deny  the  Son  of 
God  to  be  a  Saviour ;  and  how  blind  and  ignorant  this  man  is  of 
the  true  Christ  and  Saviour ;  and  what  has  he  done  less  than  set 
the  flesh  above  the  Spirit  ?  For  he  grants  that  the  Word,  or  eter- 
nal Spirit  took  flesh,  but  denies  that  he  was  a  Saviour,  as  he  was 
the  Word,  or  the  Son  of  God,  whereas  it  is  through  the  Son  of  God 
that  eternal  life  is  received,  (John  iii.  16,)  and  God's  love  was 
manifest  in  sending  his  only  begotten  Son  into  the  world,  "  that 
whosoever  believes  on  him,  might  not  perish,  but  have  everlast- 
ing life;'*  and  the  ingrafted  Word  is  able  to  save  the  soul;  the 
word  of  grace  is  able  to  build  up,  and  to  give  an  inheritance 
among  them  that  are  sanctified.  So  here  the  efficacy  of  the  Son  of 
God,  and  the  Eternal  Word,  is  proved  against  the  Baptist's  false 
and  unscripture-like  distinction. 

And  touching  those  Scriptures,  that  God  by  his  own  blood  pur- 
chased to  himself  a  Church,  (Acts  xx.  28.)  «<  Now  God  huth 
neither  blood,  nor  suffered,"  says  William  Burnet,  which  charges 
the  Apostle  with  untruths;  and  that  of  John  iii.  <<  No  man  hath 
ascended  up  to  Heaven,  but  he  which  came  down  from  Heaven, 
even  the  Son  of  man  which  is  in  Heaven."  William  Burnet 
says,  page  35,  "  Now  according  to  his  manhood  or  flesh  he  was 
not  in  Heaven."  By  which  he  has  rather  justified  the  former 
four  arguments  than  otherwise. 

But  his  telling,  "  as  he  was  very  God-man,*  so  the  manhood 
suffered,  and  the  act  was  ascribed  to  the  God-head."  This  is 
confusion  and  contradiction  to  the  former,  that  God  did  not  suf- 
fer ;  but  such  kind  of  muddlement  our  opposer  is  willing  to  please 
himself  with. 

*  Where  are  these  terms  in  Scrlptiire ;  but  that  God  wxs  in  Christ,  God  miini- 
fett  in  flcih,  kc 


43 

And  then  lie  adds,  that  <«  he  giveth  that  to  the  one  which  be- 
iongeth  to  tlie  other  ;  the  same  is  spoken  of  our  salvation  ;  some- 
times it  is  attributed  to  one  thing,  and  sometimes  to  another ; 
sometimes  it  is  imputed  to  the  act  of  Christ's  suffering  ;  another* 
while  the  very  effects  of  our  salvation  is  put  for  the  cause." 
Where  do  the  Scriptures  make  such  distinctions,  or  such  rheto- 
ric ;  and  where  proves  he  that  faith  and  obedience  to  the  Gospel 
is  no  cause  of  salvation,  but  the  effects  ?  And  by  what  rule  does 
William  Burnet  thus  essay  to  correct  the  Scriptures,  which  he 
counts  liis  rule  ;  or  thus  detect  the  sayings  of  Christ,  as  being 
so  improper,  as  giving  that  to  one  thing  which  belongs  to  another 
in  such  a  high  concernment?  And  has  not  he  herein  in  effect 
accused  the  Scriptures,  and  God,  with  the  same  thing  (or  as 
great  offence)  as  he  has  accused  us  with,  as  giving  that  to  one 
thing  which  belongs  to  another;  as  our  attributing  salvation  and 
justification  to  God  or  Christ,  as  the  Eternal  Word,  which  he 
would  lay  all  upon  the  offspring  of  man,  or  upon  the  body  of 
Christ  that  suffered  death  upon  the  cross,  and  sometimes  upon 
the  shedding  the  blood  out  of  it,  denying  Christ  as  the  Word 
and  Son  of  God  to  be  the  Saviour,  contrary  to  plain  Scriptures, 
as  before  is  shown. 

Baptist.  «  Christ  ascribing  and  attributing  that  to  the  God- 
head that  properly  refers  to  the  manhood,  is  a  stumbling-stone 
to  this  poor  people."  Page  36. 

Answer.  What  is  this,  but  to  charge  Christ  with  improper 
doctrine,  or  impertinent  speaking?  wherein  William  Burnet 
makes  himself  wiser  than  Christ,  and  a  corrector  of  Christ's  say- 
ings. It  is  no  marvel  that  he  has  so  much  accused  us,  feignedly 
calling  us  poor  people,  when  he  has  done  no  less  to  Christ,  as 
one  not  consenting  to  the  wholesome  words  or  sayings  of  Christ; 
but  in  effect  deems  them  improper,  (in  the  case  mentioned,)  and 
then  makes  that  the  cause  of  our  stumbling;  both  which  are 
false.  And  wherein  we  are  either  accused  for  saying,  <*  that  God 
saveth,  justifieth,  or  the  Eternal  Word  redeems,  saves,  &c.  and 
that  God  w^as  in  Christ  reconciling  the  world  ;"  if  our  adversary 
should  say  this  is  improper,  and  that  it  is  an  error  to  ascribe 
that  to  God,  the  Eternal  Word,  or  to  Christ  as  the  Eternal  Son 
of  God,  that  properly  belongs  to  his  manhood,  as  the  son  of 
Mary,  not  as  the  Son  of  God,  kc.  has  not  he  accused  Christ  to 
the  very  same  purpose  with  speaking  improperly  ?  What  can 
we  expect  from  such  a  one,  but  the  like  reproaches  and  contra- 
dictions of  sinners,  that  Christ  Jesus  the  captain  of  our  Salva- 
tion underwent  ?     And  yet  this  proud,  iircsumptuous  opposer  of 

•  Act,  and  sufFerinff,  are  two  things ;  the  act  was  wicked  men's,  but  the  suf- 
fering'Christ's 


44 

truth  will  pretend  the  Scriptures,  or  sayings  of  Christ,  to  be  his 
rule;  but  when  they  please  him  not,  he  will  essay  to  correct 
them  by  his  dark  confused  meanings,  and  corrupt  interpreta- 
tions— who  further  adds  to  his  corrupt  doctrine,  as  followeth. 

Baptist.  "  But  as  he  was  God  without  being  man,  or  the  root 
and  not  the  offspring,  he  could  not  save  man  ;  for  God  v/as  the 
offended,  and  man  the  offender ;  and  it  was  impossible  for  the 
offended  to  acquit  and  clear  the  guilty,  and  to  discharge  the  debt, 
and  to  embrace  the  offender  ;  for  no  man  out  of  Christ  can  see 
God's  face,  and  live." 

Answer.  Here  it  appears  what  he  means  by  saving  man,  and 
clearing  the  guilty,  only  a  pacifying  of  God,  and  an  acquitting 
man  from  the  penalty,  as  he  imagines,  which  he  says,  "  God 
could  not  do;  but  something  that  was  not  God,  but  the  offspring 
of  man."  So  by  this  he  does  not  mean  salvation  to  be  a  work 
wrought  in  man,  as  a  saving  and  delivering  from  sin,  or  the 
offence  within,  but  a  satisfaction  made  to  God  that  he  may  em- 
brace the  offender,  and  yet  he  must  be  in  Christ  that  sees  God's 
face.  What  gross  contradiction  is  this  !  and  what  falsehood  and 
blasphemy  is  it,  to  say,  God  could  not  save !  or,  that  it  was  im- 
possible for  him  to  discharge  the  debt !  Where,  first  observe,  that 
if  salvation  consist  in  pacifying  or  satisfying  God,  without  any 
inward  work  wrought  by  him  in  man,  (which  were  a  gross  error 
so  to  say)  ;  this  is  to  assert  that  God  cannot  please  himself,  but 
some  other  must  do  it ;  and  this  is  to  deny  that  God  had  infinite 
love,  good  will  and  favour  in  himself,  as  the  real  cause  of  his 
sending  his  Son  into  the  world. 

And  then  I  ask,  Who  is  he  that  satisfies  and  appeases  God, 
discharges  the  guilty,  and  pays  the  debt? 
Baptist.     «  It  is  the  man  Christ  Jesus." 
Question.     Whence  came  he  ? 
Answ^er.     "  God  gave  him." 

Question.  And  what  is  this  man  Christ  Jesus,  who  can  satisfy 
and  pacify  an  infinite  God  ? 

Baptist.  «*  He  is  God-man,  born  of  a  Virgin." 
Reply.  How  then  does  it  hold  that  God  could  not  save,  and 
how  would  this  divide  God,  and  set  him  at  a  distance  from  him- 
self? If  that  which  satisfies  he  of  infinite  worth;  then  whence 
came  all  these  distinctions  tending  to  make  a  variableness  in  God, 
whose  love  is  infinite,  and  whose  ways  are  ways  of  truth  and  righ- 
teousness? Or  is  it  good  doctrine  to  say,  that  God  pacified  God 
when  he  saw  himself  angry  ?  For  says  the  Baptist,  "  It  was  God- 
man  that  did  it."  Which  is  all  one  as  to  say,  God  corrected  him- 
self, and  not  man,  while  perfection  and  freedom  from  sin  is  denied 
in  this  life  by  Baptists  and  others;  and  then  he  was  mediator  to 
himself,  and  so  a  mediator  of  one;  whereas  a  mediator  is  not  a 


45 

mediator  of  one,  but  God  is  one.  Gal.  iii.  20.  And  tlie  cause  of  his 
displeasure,  and  of  the  law,  and  sentence  of  deatli  being  added, 
was   sin,   which   Christ  comes  to  destroy,  and  to  put  an  end  to, 
that   the  creature  may  be  in  him   in  whom  the  face  of  God  is 
seen,  in  whom  there  is  no  sin,  and  in  him  God  is  well  pleafeed. 
And  thus  we  know  a  mediator  is  not  a  mediator  of  one,  but  we 
have  a  mediator  betwixt  God  and  man,  even  the  man  Christ 
Jesus  :  we  have  an  Advocate  with  the  Father  :  mark,  we  have 
an  Advocate,  and  we  have  life  through  the  Son  of  God  ;  we  know 
that  the  righteousness  of  the  Law  is  fulfilled  in  every  one  that 
walks  after  the  Spirit.     And  so  we  can  rejoice  in  God  our  Sa- 
viour, and  testify  against  all  such  antichristian  spirits  as  deny 
his  power,  and  say.  He  could  not  save  as  God  ;  whereas  his  Di- 
vine power  worketh  mightily   in  the  true  believers  unto  their 
salvation  ;  for  he  hath  wrought  all  our  works  in  us,  and  it  is  his 
Divine  power  that  giveth  unto  us  all  things  pertaining  to  life 
and  godliness.  2  Peter  i.  3.     And  how  is  redemption  purchased 
by  the  Son  of  God,  if  he  does  not  save,  as  he  is  the  Word,  seeing 
it  is  confessed  he  most  properly  was  the  Son  of  God  from  the 
days  of  eternity  ?  Page  34.    And  how  has  he  wrought  off  man's 
disobedience  by  his  suffering  ?  Is  it  wrought  off  while  man  lives 
in  it,  and  denies  perfection,  and  freedom  from  sin  for  term  of 
life  ?  And  how  then  does  the  seed  of  the  woman  bruise  the  Ser- 
pent's head,  if  the  Serpent  must  have  a  place  and  sway  in  man, 
by  leading  him  into  sin  all  the  days  of  his  life  ?     Must  not  the 
Serpent's  head  be  bruised  within,  and  the  seed  be  known  within 
which  bruises  it  ?  And  has  not  he  that  is  born  of  God  the  seed  in 
him  ?  And  is  not  this  seed  spiritual  ?     But  what  is  the  price  so 
much  talked  of,  that  both  satisfies  God  and  saves  man  ? 

Baptist.  «  The  sufferings  and  blood  shedding  of  Christ,  had 
in  it  as  much  efficacy  to  save  a  soul  from  the  first  day  he  was 
promised  (if  believed  on)  as  the  same  day  he  died." 

Answer.  Was  not  the  object  and  foundation  of  faith  in  being 
through  all  ages  ?  did  not  the  prophets  believe  and  follow  the 
Spirit  of  Christ  in  them  ?  (1  Peter  i.)  from  whence  then  was  the 
efficacy  of  salvation  derived  ?  was  it  from  spirit  or  from  flesh  ? 
Surely  it  is  the  Spirit  that  quickens  :  if  so,  the  efficacy  was  spi- 
ritual, not  natural,  or  that  which  could  not  be  lost.  But  whereas 
so  much  mention  is  made  of  the  blood  shedding,  and  so  much 
efficacy  and  virtue  seems  to  be  derived  from  it ;  I  ask,  is  it  not 
a  spiritual  supernatural  virtue,  power,  and  efficacy,  that  cleans- 
eth,  saveth,  and  justifieth  ?  If  it  he,  how  then  does  it  proceed 
from  the  shedding  of  the  blood  outwardly,  (which  shedding  by 
the  soldier's  spear,  was  a  wicked  man's  act,)  or  from  the  essence 
of  the  blood,  if  it  perished,  and  be  not  in  being,  as  is  confessed  ? 
And  is  it  good  doctrine  to  say,  that  the  blood,  or  life,  which  sane- 


46 

tifies  and  justifies  true  believers  in  all  ages,  is  not  in  being ; 
When  sanctification,  purging  the  conscience,  &c.  is  a  real  work, 
can  it  be  done  by  a  thing  that  is  not?  And  yet  wc  know  that 
Christ  the  one  Offering,  the  living  Sacrifice,  and  the  Blood  of 
the  i^OjVenant,  which  cleanseth  them  that  walk  in  the  Light,  (1 
John  i.  7,)  is  still  in  being,  and  was  throughout  all  ages.  And  he 
is  said  to  be  a  Lamb  slain  from  the  foundation  of  the  world,  and 
made  his  gravt-  with  the  wicked,  and  with  the  rich  in  his  death, 
&c. ;  and  that  his  sufferings  did  all  testify  for  God,  his  love  and 
good-will,  thougii  being  reconciled  through  his  death  we  are 
saved  by  his  life  ;  (Rom.  v.),  which  life  is  hid  from  all  them 
that  deny  his  work  within,  and  the  effect  of  his  obedience  to  be 
inward  and  spiritual,  and  plead  that  God  embraces  the  offender; 
denying  perfection  in  this  life,  which  is  the  tendency  of  much  of 
William  Burnet's  doctrine. 

Baptist.  "  The  Spirit  could  not  in  that  capacity  be  a  Saviour, 
for  that  could  not  be  killed  nor  hanged  on  a  tree,  but  he  that  was 
a  Saviour  was  so."     Page  37. 

Answer.  Herein  he  has  shown  us  that  he  would  fain  deny  the 
Spirit  to  save;  but  then  he  minces  and  mangles  his  W(»rk,  telling 
us  the  Spirit  c<»uld  not  in  that  capacity  be  a  Saviour,  that  is,  as 
hanged  on  a  tree.  Indeed  we  never  aflBrmed  that  the  Spirit  is  a 
Saviour  in  that  capacity ;  but  as  it  lives,  quickens,  gives  life  to 
the  soul,  &c.  So,  however,  seeing  it  is  granted  that  the  Spirit 
in  some  capacity  saves,  the  Saviour  is  not  divided ;  Christ  was 
not  a  Saviour  without  the  Spirit ;  though  William  Burnet's  words 
imply  so  much,  if  tiie  salvation  depended  on  his  body  when  killed; 
which  his  brother  Ives  said  was  but  <'  an  empty  trunk  when  the 
Spirit  was  out  of  it;"  now  it  would  be  sad  to  say,  that  an  empty 
trunk  was  the  Saviour  of  the  world. 

Baptist.  «  He  was  that  day  born  a  Saviour :  but  had  the  Light 
within  been  the  Saviour,  or  the  Spirit,  or  the  Godhead,  then  this 
had  not  been  that  day  born." 

Answer.  Hereby  has  he  denied  the  Spirit,  the  Light  within, 
OP  the  Godhead  to  be  the  Saviour,  and  so  has  gone  about  to  make 
a  separation  between  Christ,  the  Spirit,  the  Light,  and  God- 
head :  whence  then  came  this  Christ  ?  and  by  whose  power  was 
he  a  Saviour?  had  he  any  power  but  what  was  given  him  of  the 
Father  ?  But  a  Saviour  was  born  :  what  was  he  born  for  but  to 
bear  witness  to  the  truth  ?  and  by  whose  power  and  spirit,  but 
by  the  power  and  Spirit  of  the  Father;  and  what  he  did  and 
■wrought,  it  was  what  God  did  by  him.  And  though  that  day 
was  born  in  the  city  of  David  a  Saviour,  was  he  a  Saviour  dis- 
tinct from  either  Light  within,  Spirit,  or  Godhead  ?  what  manner 
of  Saviour  was  he  then  ?  This  is  sad  doctrine,  to  exclude  Spirit, 
Light  within,  and  Godhead  from  being  a  Saviour :  surely  flesh 


47 

and  darkness  is  not  the  Saviour,  but  the  iioly  thinij  (spoken  oi) 
which  was  of  the  Holy  Ghost. 

Baptist.  But  in  his  fourth  reason,  page  37,  it  is  again  con- 
fessed, »« that  Saviour  tliat  good  old  Simeon  waited  for,  and  was 
revealed  by  the  Spirit,  and  that  he  had  the  promise  of  seeing, 
was  the  child  brought  to  Jerusalem  in  Mary's  arms,  and  taken 
by  him  into  his  arms." 

Answer.  This  proves  against  our  opposer  in  the  first  place  ; 
for,  1st.  By  the  Spirit  within  good  old  Simeon  waited  and  had 
the  Saviour  revealed,  therefore  the  Spirit  is  saving.  2dly,  I 
ask,  was  this  child  a  natural  birth,  without  either  Spirit,  Light 
within,  or  Godhead  ?  or  without  any  spiritual  birth,  seeing  the 
Light  within.  Spirit,  and  Godhead,  is  so  much  excluded  and  ex- 
cepted from  being  a  Saviour  ?  But  would  it  be  good  doctrine  to 
say,  that  Mary  and  Simeon  carried  their  Saviour  in  their  arms, 
but  had  not  the  Light  nor  Spirit  within  them  to  save  them  ?  or 
that  they  carried  God  in  their  arms,  and  had  him  not  within 
them,  if  that  child  was  God-man,  as  he  terms  him  ?  But  Simeon 
saw  further  than  the  Baptists,  for  he  confessed  Christ  to  be  a 
Light  to  enlighten  the  Gentiles,  and  the  salvation  God  had  pre- 
pared before  the  face  of  all  people  ;  which  Light  within  they 
have  endeavoured  to  darken  as  much  as  in  them  lies. 

Baptist.  "  The  Spirit  descended  on  him  like  a  dove,  (Mat. 
iii.  16,)  but  had  the  Spirit  been  the  Christ,  what  nonsense  would 
it  be  to  say  the  Spirit  descended  upon  the  Spirit?" 

Answer.  The  Spirit's  descension  on  him  in  that  likeness^, 
was  a  testimony  to  John,  the  more  to  confirm  his  belief  of  Christ  j 
and  does  not  argue  that  Christ  was  without  the  Spirit  before,  or 
had  it  not  in  him,  who  was  the  Son  of  God  ;  neither  does  it  argue 
that  Christ  the  last  Adam,  is  not  a  quickening  Spirit  now  in  his 
spiritual  appearance,  (1  Cor.  xv.  43,)  because  that  Jolin  saw  the 
Holy  Ghost  descend  on  him  like  a  dove  in  the  days  of  liis  flesh. 
And  as  to  Christ  within  both  to  save  and  rule,  (for  which  we  are 
accused,)  wc  are  not  ashamed  of  him  ;  but  do  testify  to  him  with- 
in, and  his  government,  power,  and  authority  within  ;  and  have 
not  been  ashamed  of  fjim  before  men  in  stormy  days  and  trials ; 
when  many  of  the  chieftains  of  you  Baptists  were  fain  to  hide 
and  secure  yourselves,  for  all  your  boasting  of  your  God  and 
Christ  at  a  distance  above  the  clouds,  stars,  and  firmament.  It 
is  no  marvel  in  such  trials  fear  surprises  you,  and  that  now  you 
can  carp,  and  cavil,  and  villify  such  as  have  been  faithful  in 
sufferings,  when  you  so  much  oppose  the  Light  and  Saviour 
within,  and  show  yourselves  to  be  in  the  spirit  of  Antichrist,  as 
this  William  Burnet  has  apparently  done,  to  the  shame  of  you 
that  own  him  :  who  also,  (page  38,)  accuses  us  for  owning, 
**  that  Christ  took  flesh  or  a  body,  but  will  not  own  that  body  to 
he  Christ." 


48 

Indeed,  if  we  should  say,  that  Christ  took  Christ,  it  would  not 
be  good  sense ;  but  that  a  body  was  prepared  him,  and  Christ 
came  in  the  flesh,  and  was  put  to  death  as  concerning  the  flesh, 
but  quickened  by  the  Spirit,  is  Scripture  language. 

Baptist.  "  The  Galatians  crucified  to  themselves  Christ 
afresh,  by  looking  back  from  Christ,  to  be  justified  by  their  own 
merits."     Gal.  iii. 

Answer.  They  crucified  Christ,  by  disobeying  the  truth, 
and  turning  from  the  Spirit,  or  Light  within,  wherein  they  once 
begun  well;  wherefore  it  was  said  to  them  :  "  Are  ye  so  foolish, 
having  begun  in  the  spirit,  are  ye  now  made  perfect  in  the 
flesh  ?"  (Gal.  iii.  1.  3.)  So  they  that  oppose  the  Light  within,  and 
deny  the  spirit  within  to  save,  are  but  still  in  the  flesh  partaking 
of  the  same  foolishness ;  and  therefore  there  must  be  a  travail 
known  before  Christ  be  formed  in  them.  And  whereas  we  are 
accused  with  "  denying  that  blood  let  out,  to  be  any  way  meri- 
torious to  salvation."  Page  37.  I  ask,  whether  any  thing  is  of 
eternal  merit  and  worth  that  is  not  everlasting  ?  And  where  do 
the  Scriptures  use  those  expressions,  and  so  much  vary  about  the 
blood  of  Christ,  as  one  while  to  say  that  the  shedding  that  blood 
outwardly  was  the  meritorious  cause  of  salvation  ;  another  while 
the  word  "  shedding"  to  be  left  out,  and  the  stress  laid  only  upon 
that  blood  itself,  which  the  soldier  shed  or  let  out  of  his  side  with 
a  spear,  which  was  after  he  was  put  to  death.  John  xix.-  33,  34. 
But  then  of  what  effect  were  the  drops  of  blood  that  fell  from  him 
in  his  agony  ?  Another  while,  it  is  the  body  that  was  crudjied, 
and  not  the  spirit  within  that  saveth  ;  for  the  Spirit,  Light  and 
>yord  within  is  denied  to  be  the  Saviour,  by  this  our  adversary, 
who  does  not  know  how  to  state  his  own  faith  and  principles, 
who  in  page  39,  accuses  us  with  <'  gross  mistake,  mere  fables, 
and  vain  titulations,"  for  saying,  "  that  the  blood  that  sprinkles 
the  conscience,  cleanseth  from  sin,  sanctifieth,  &c.,  is  the  life, 
or  is  of  the  Spirit :  and  that  it  is  the  blood  of  the  Covenant,"  &c. 

Answer.  Here  is  no  mistake  nor  fables  proved  against  ns,  for 
the  Spirit,  the  Water,  and  the  Blood  agree  in  one ;  and  by  walking 
in  the  light  is  the  blood  of  Christ  known  to  cleanse  from  all  sin. 
Now  the  blood  that  sprinkles  the  conscience,  cleanseth,  &c.  is  as 
truly  spiritual  as  the  water  is.  which  Christ  giveth,  and  by  which 
he  washeth  his  Church  through  the  Word.  For  we  are  not  to  sup- 
pose two  kinds  of  Saviours  and  sanctifiers  ;  that  is,  both  a  natu- 
ral, (which  is  not  in  being,  as  is  said  of  the  blood  that  was  shed,) 
and  the  Spirit  which  still  liveth.  And  though  Christ,  that  he 
might  sanctify  the  people  with  his  own  blood,  suffered  without 
the  gates,  (Heb.  xiii.)  I  hope  it  will  not  be  denied  but  this  work 
of  sanctification  is  wrought  and  fulfilled  within  by  the  Spirit,  and 
that  sprinkling  and  purging  the  conscience  is  inward  ,:  and  then, 


49 

wJiere  the  blood  is  said  to  do  it,  that  must  needs  be  spiniual  j 
lor  surely  the  blood  shed  outwardly  must  needs  have  a  spiritual 
signification,  as  well  as  the  water  and  the  cross  had  :  and  the 
Apostle  attributes  washing  or  sanctifying,  to  water  as  well  as 
blood. 

Again^  it  is  confessed,  page  85,  *'  that  God  by  his  own  blood 
purchased  to  himself  a  Church."  Acts  xx.  28.  Now  the  blood 
of  God,  or  that  blood  that  relates  to  God,  must  needs  be  spiritual, 
he  being  a  Spirit ;  and  the  covenant  of  God  is  inward  and  spiri- 
tual,  and  so  is  the  blood  of  it.  But  our  opposer  confesses  "he 
is  as  ignorant  of  any  such  blood  as  may  be."  Page  42.  And  in- 
deed, so  he  is  like  to  be  while  he  sets  himself  to  contend  against 
the  very  mystery  of  God,  and  against  plain  Scripture,  telling  us, 
that  *<  God  hath  not  blood,"  page  35,  contrary  to  Acts  xx.  28* 
Zech.  ix.  11. 

And  now  to  his  40th  page,  I  query,  4.  Whether  Christ  aho- 
lishing  and  destroying  the  powers  of  Satan,  and  bringing  inr 
everlasting  righteousness,  as  is  said,  be  not  a  work  to  be  fullilled 
within,  where  Satan  has  ruled  ? 

2.  Whether  man  be  discharged  of  his  debt  while  he  lives  inf 
disobedience  to  the  Light  or  Spirit  of  Christ  within  ? 

3.  Whether  Christ's  obedience  on  the  cross  will  exempt  mars' 
from  his  obedience  to  Christ,  or  does  acquit  him  in  the  sight  of 
God,  without  having  the  righteousness  of  the  Law  fulfilled  with- 
in him? 

4.  Whether  God  be  satisfied  that  the  many  offences  should  re- 
main, and  yet  take  the  one  offering  for  a  full  discharge  from  the 
penalty  ? 

If  you  say  he  is,  then,  1.  Whether  any  man's  offences  can  de-^^ 
prive  him  of  his  discharge  ? 

2.  Or,  whether  it  is  but  only  a  selected  and  chosen  number 
that  the  debt  is  payed  for,  and  salvation  merited  ? 

3.  And  then,  how  did  Christ  die  for  all  ?  But  if  the  benefit  ac- 
crue to  man  only  upon  condition  of  believing  ; 

4.  Then  how  is  man's  obedience  excluded,  as  not  any  cause 
of  sanctification,  justification,  or  salvation,  but  an  effect  only  ? 

And  then,  can  there  be  any  true  believing  without  obedience  ? 

And  further,  I  find  contradictions  about  the  same  matter, 
page  40,  for  one  while  the  stress  is  laid  upon  Christ  the  one 
offering,  which  is  still  in  being,  and  his  flesh  and  blood  partaken 
of,  eat  and  drank  of  by  the  true  believers ;  another  while  upon 
the  blood  that  was  shed. 

Touching  which  the  Baptist  says :  «  Though  that  blood  shed 
be  not  in  being,  yet  the  efficacy  of  that  blood  is  still  in  being.'* 

Reply.  What  efficacy  ?  Is  it  natural  or  spiritual  ?  If  natural^ 
then  how  is  the  blood  lost,  or  not  in  being?  and  then,  where  i& 

G 


50 

the  Spirit's  work  ?  If  the  virtue  be  spiritual  that  saves  and 
sanctifies,  &c.  it  never  dies  nor  perishes  ',  neither  was  it  derived 
from  that  which  is  not  in  being,  nor  was  any  corruptible  thing 
its  originaL 

Again,  If  the  blood  shed  "  cry  afresh,  and  sound  in  God's  ears 
for  mercy  for  sinners,"  as  he  says,  how  is  God  fully  satisfied, 
and  man*s  debt  discharged,  or  his  disobedience  wrought  off,  as  be- 
fore? Is  mercy  still  to  be  cried  afresh  for,  where  wrath  is  appeas- 
ed, and  satisfaction  made,  as  is  supposed  ?  Tliis  is  strange  con- 
fusion. And  can  that  which  is  of  such  infinite  worth,  as  to  pur- 
chase man's  eternal  salvation,  be  corrupted  or  lost,  so  as  not  to 
be  in  being  ?  As  absurdly  he  brings  a  comparison  of  <*  a  pur- 
chase among  men,  and  that  which  bought  the  purchase  being 
lost  or  given  away  j"  as  if  God  should  set  such  a  small  value  on 
that  which  purchases  man  to  himself.  Oh  !  gross  ignorance  and 
error.  And  yet  it  is  confessed,  "  that  Christ  is  the  purchaser, 
and  sinners  or  salvation  the  purchase,  and  the  price  his  life." 
Page  40. 

Whereas  before,  (page  39,)  he  has  contended  against  that  of 
the  blood  that  sanctifies,  "  being  the  life  of  Christ,"  but  now  the 
price  is  his  life :  and  is  not  that  price  which  purchases  and  re- 
deems sinners,  that  precious  blood  of  the  Lamb  which  is  not  cor- 
ruptible, no  more  than  his  flesh  was?  But  if  William  Burnet 
intends  that  the  blood  outwardly  shed  by  wicked  hands,  was  the 
price  and  life  of  Christ,  as  his  words  import,  then  it  follows  from 
his  other  words,  that  the  life  of  Christ  is  not  in  being;  and  this 
■would  render  him  a  dead  Christ,  whereas  the  life  that  he  laid 
down,  he  had  power  to  take  up  again :  and  he  said,  »«  I  lay  it 
down  of  myself,  and  no  man  taketh  it  from  me ;  and  he  gave 
himself  a  ransom  for  all." 

And  now,  whereas  Solomon  Eccles,  in  page  41,  is  accused  of  lit- 
tle less  than  blasphemy,  about  a  letter,  chieflv  of  a  passage  con- 
cerning the  blood,  in  these  words,  viz.  *<  The  blood  that  was 
forced  out  of  him  by  the  soldiers  after  he  was  dead,  who  before 
that  bowed  his  head  to  the  Father,  and  gave  up  the  ghost,  /  did 
say  that  was  no  more  than  the  blood  of  another  saint,  &c."  Thus 
far  Solomon  Eccles. 

Now  to  these  words,  viz.  "  «o  more  than  the  blood  of  another 
saini,^^  his  intent  was  as  to  Papists  and  you,  whose  minds  are 
carnal,  who  oppose  the  Light  within,  and  also  simply,  as  to  the 
essence  of  the  blood,  which  you  dare  not  say  is  still  in  being,  but 
not  as  to  the  spiritual  virtue  and  testimony,  which  is  still  in 
being. 

This  Solomon  Eccles  owned  to  be  his  intention  ;  and  in  his  letter 
in  the  preceding  words,  did  highly  speak  in  esteem  of  the  blood 
of  Christ  and  new  covenant,  "  as  more  excellent,  and  living. 


51 

and  holy,  and  precious,  than  is  able  to  be  uttered,'*  &c.  which 
might  have  satisfied  any  spiritual  or  unbiassed  mind.  And  what 
difference  is  there  between  William  Burnet  sa\ing,  that  the 
blood  that  was  shed,  is  not  in  being,  or  comparing  it  with  a  price 
that  is  lost,  (page  iO,)  and  Solomon  Ecclcs  sajing,  then  "it  was 
no  more  tlian  the  blood  ot'another  saint,"  the  one  being  not  of  con- 
tinuance any  more  than  the  other  ?  By  this,  may  not  William; 
Burnet  as  well  be  thoug!»t  guilty  of  little  less  than  blasphemy,  as 
Solomon  Eccles, though  I  do  not  so  judge  either  therein?  And  see- 
ing that  the  children  had  flesh  and  blood,  and  Christ  took  part  of 
the  same  ;  if  the  same,  how  was  it  more,  or  another,  simply  as 
to  the  matter  of  blood?  And  if  the  Jews  had  drank  the  blood 
that  was  shed  on  the  cross,  do  you  Baptists  think  it  would  iiavc 
cleansed  them  from  sin  ?  And  yet  I  do  not  make  Solomon  Eccles's 
expressions  therein,  especially  as  construed  by  our  adversaries, 
to  be  an  article  of  oui*  faith  ;  for  I  own  that  in  one  sense  the 
blood  shed  was  more  than  that  of  another  saint,  though  not  in  the 
matter  of  it,  as  to  the  visible  ; — more,  in  that  it  had  a  peculiar 
signification  ;  and  Christ  the  one  offering  was  the  man  peculiar- 
ly ordained  or  appointed  of  God,  both  to  bear  the  sins  of  many, 
to  end  the  many  offerings  under  the  Law,  and  in  all  his  example 
and  sufferings,  that  were  permitted  to  be  laid  on  him,  he  both 
answered,  fulfilled,  and  ended  the  outward  part  and  administra- 
tion of  the  Law  and  shadows,  and  performed  the  Father's  will 
therein  ;  and  was  particularly  eyed  and  prophesied  of  accord- 
ingly by  the  holy  prophets  ,•  and  through  all  his  sufferings  in  the 
flesh,  he  gave  an  universal  testimony,  and  consecrated  a  new  and 
living  way,  even  through  the  veil,  that  is  to  say,  hisjlesh,  that 
the  way  into  the  most  Holy  might  be  manifest. 

Baptist.  *<  Neither  did  I  ever  read  that  it  was  the  blood  or 
life  in  Christ,  or  the  life  of  Christ  in  his  people,  that  we  are  jus- 
tified by,"  &c.  Page  42. 

Answer.  The  Spirit  of  Christ,  (which  is  Life)  does  both 
quicken,  sanctify  and  justify  the  true  believers,  (John  vi.  63.  1 
Cor.  vi.)  and  that  blood  and  water  that  is  said  to  cleanse,  is  not 
of  another  kind,  but  agrees  in  one  with  the  Spirit,  all  which  is 
known  within,  and  the  effects  thereof. 

Baptist.  "All  things  under  the  Law%  in  the  type,  were  purg- 
ed with  blood,  and  this  blood  was  material  blood,  and  not  mysti- 
cal ;  and  that  blood  that  Christ  shed  in  order  to  the  effecting  the 
salvation  of  man,  must  needs  be  visible  and  material  blood." 

Answer.  Do  but  mark  here  what  a  sad  consequence  he  has 
drawn  ;  as  if  one  shoald  reason,  that  because  the  type  was  ma- 
terial, visible,  and  not  mystical,  therefore  the  antitype  or  sub- 
stance must  needs  be  material,  and  not  mystical.  I5y  this  all 
mysteries  or  divine  things  are  excluded  fron\  being  either  spiri- 


52 

ttial,  auiitjpc,  wi:  substanee,  whereas  it  was  the  Heavenly  things 
themselves  that  are  in  Christ,  in  which  consists  the  substanee 
and  end  of  types  and  shadows.  But  to  say  that  material  blood 
was  a  type  of  that  which  was  material,  is  to  give  the  substance 
no  preeminence  above  the  type,  (especially  if  neither  of  them  be 
mystical,  nor  in  being,)  or  like  as  if  one  should  say,  one  type  was 
a  type  of  another  ;  as  to  say,  because  circumcision,  which  was  a 
type,  was  material  or  outward,  tiierefore  the  circumcision  of  the 
Spirit,  which  is  the  antitype  of  it,  must  needs  be  (ujtward  too, 
and  not  mystical,  which  would  be  sad  doctrine.  And  thus  he 
might  as  well  reason  touching  all  other  types  and  shadows  undrr 
the  Law,  and  the  Heavenly  or  good  things  to  come,  prefigured 
or  shadowed  by  them,  that  because  the  priests  under  the  Law, 
at  the  outward  tabernacle  and  temple,  were  ministers  of  outward 
or  temporal  tilings,  carnal  ordinances,  shadows,  kc.  therefore 
those  good  things  to  come,  those  Heavenly  things  which  Christ 
Avas  said  to  be  the  high  priest  of,  must  needs  be  temporal,  and 
not  mystical,  which  were  absurd  to  assert.  Whereas  both  the 
heavenly  and  more  perfect  tabernacle  and  altar,  with  the  hea- 
venly things,  are  all  a  mystery,  and  spiritual ;  the  offering  and 
living  sacrifices  are  spiritual ;  the  passover  spiritual ;  the  seed 
spiritual ;  the  bread,  the  fruit  of  the  vine,  the  oil,  the  flesh  and 
the  blood,  which  give  life  to  the  soul,  yea,  the  water  and  blood, 
which  wash  and  sprinkle  the  conscience,  are  all  spiritual  and 
mysterious,  as  the  new  covenant  itself  is,  which  they  belong 
to,  and  these  things  known  in  ;  and  this  is  the  new  and  living 
way  which  Christ  set  open,  through  the  veil  of  his  flesh.  Hcb.  x. 
Let  them  receive  this  who  can. 

And  this  may  answer  that  question,  Wherever  did  God  attri- 
hiiie  the  name  of  blood  to  spirit?  Whereupim  I  may  ask  as 
well,  if  the  name  of  water  was  never  attributed  to  the  spirit? 
See  John  vii.  38,  39.  And  whether  the  blood  of  God,  and  of  the 
new  covenant,  be  not  spiritual  ?  If  not,  how  is  it  called  his  own 
blood  ?  Acts  XX.  28.  And  is  not  the  new  covenant  spiritual, 
■viz.  the  law  written  in  the  heart,  and  the  spirit  in  the  inward 
parts?     If  it  be,  surely  the  blood  of  it  must  be  spiritual  too.     • 

Again,  compare  the  articles  of  William  Burnet's  faith  about 
the  blood  shed  w  ithout  the  gates,  &c.  page  42.  "  By  which," 
he  says,  «  we  are  justified."  Another  while,  "  It  is  the  means 
or  cause  of  justification;"  and  yet  it  is  neither  spirit,  nor  the 
life,  by  his  own  confession  :  nor  is  it  in  being,  but  lost.  Page  40. 
Whereas  we  are  justified  by  the  Spirit,  and  saved  by  his  life, 
1  Cor.  vi.  11.  Rom.  v.  10.  chap.  iv.  25.  And  yet,  in  contradiction^ 
he  says,  «  Christ  has  redeemed  man  by  his  death,  and  blood  shed- 
ding at  his  death,"  (he  should  have  said,  it  was  shed  after  his 
i^eath) ;  and  then.  "  Let  every  one's  expectation  be  from  that 


53 

Christ,"  &c.  Indeed  our  expectation  is  from  no  other  Christ,  foi' 
two  Christs  we  do  not  preach.  But  mark  how  one  while  William 
Burnet  makes  *<  that  hlood,  and  the  shedding  of  it,"  his  justifier, 
redeemer,  &c.  which  he  has  confessed  is  not  in  being.  Another 
while,  people  must  seek  their  Saviour  «  above  the  clouds  and 
firmament,"  (page  33,)  contrary  to  the  righteousness  of  faith. 
Rom.  X.  6.  Another  while,  they  must  look  "  to  Jerusalem'  for 
justification,  to  «» the  blood  that  was  there  shed,"  (page  2^-,') 
contrai^  to  Deut.  xxx.  13,  li.  and  Rom  x.  And  if  men  siiould 
look  to  Jerusalem  for  that  blood,  it  is  not  there  to  be  found,  for 
it  is  not  in  being,  says  William  Burnet.  What  confusion,  what 
a  labyrinth  and  uncertainty  is  iie  in,  and  does  he  bring  his 
hearers  into '  But  as  to  these  things,  sufficient  is  said  before, 
and  the  mystery  of  Christ's  suffrings  and  blood,  as  revealed  by 
his  Spirit,  owned  by  us,  according  to  the  Scriptures  of  Truth. 

Their  vain  confusions  all  shall  die  and  cease  : 
But  Light  and  Truth  within,  shall  still  increase. 


Some  heads  of  the  controversies  and  disputes  that  were  between 
George  Whitehead,  and  the  Baptists,  at  Chertsey  and  Horn  tw 
Surry,  on  the  ±6th  and  ±7th  days  of  the  Fourth  month,  1668. 

William  Burnet  and  Jeremiah  Ives. — *<That  one  of  you  Quakers 
hath  written,  that  Christ  was  never  seen  with  a  carnal  eye,  which 
we  can  prove  he  was."* 

George  Whitehead. — Christ  said  unto  Philip,  *'  He  that  seeth 
me,  seeth  my  Father  also  ;"  which  could  not  be  with  a  carnal 
eye.  And  was  not  he  the  true  Christ,  a  Saviour,  that  said,  "  Be- 
fore Abraham  was,  I  am  ?"  And  it  is  said,  he  took  part  of  the 
same  that  the  children  had,  to  wit,  flesh  and  blood,  was  not  that 
he  the  true  Christ  ?f 

William  Burnet. — "  That  body  of  Christ  that  suftered  on  the 
cross,  and  was  buried  in  the  sepulchre,  was  Christ  the  Saviour 
of  the  world." 

George  Whitehead. — That  body  was  called  the  body  of  Jesus, 
when  Joseph  of  Arimathea  begged  it  of  Pilate^  for  that  body 
was  prepared  for  Jesus  ;  it  is  not  said,  he  begged  the  Jesus  of 
Jesus,  but  the  body  of  Jesus. 

Jeremiah  Ives — «  That  body  without  the  spirit,  when  it  was 
dead,  was  but  an  empty  trunk."| 

George  Whitehead. — But  so  is  not  Christ  the  Saviour  of  the 
world,  who  was  before  Abraham. 

♦  The  accmation.  f  To  this  they  would  not  answer. 

t  Here  he  flatly  contradicted  his  brother  Burnet, 


$4 

lyUliani  Burnet. — *'  Christ  as  lie  was  God,  bciorc  he  assumed 
the  body  that  suffered,  could  not  break  the  Serpent's  head,  nor 
was  he  capable  of  bein.i;  a  Saviour  without  a  bodv,*  because  he 
had  nothing  to  offer  as  he  was  God,"  6tc. 

George  fVliitehead. — Herein  William  Burnet  has  denied  the 
power  of  God,  and  its  sufficiene_y,  and  has  spoken  no  less  than 
blasphemy,  to  say,  "  God  C(»uld  not  break  the  Serpent's  head  ;" 
whereas  God  is  often  said  to  be  a  Saviour,  as  in  Hfvsea,  ••  1  am 
God,  a  Saviour,  besides  me  there  is  none  other,"  &c.  wit4i  many 
other  places. 

Jeremiah  Ives  and  IFilliam  Burnet. — <«ls  the  same  body  of 
Christ,  that  suffered  on  the  cross,  in  Heaven,  yea,  or  nay  ?" 

George  Whitehead. — The  body  of  Christ  in  Heaven  is  not  car- 
nal but  spiritual. 

Jeremiah  Ives  and  ffilliam  Bw'uet. — "But  what  became  of 
that  body  that  suffered,  is  it  in  Heaven,  yea,  or  nay  ?" 

George  fVhitehead. — I  do  not  read  that  he  is  in  Heaven  with  a 
body  of  flesh,  blood,  and  hones,  it  was  changed." 

Jeremiah  Ives. — "As  for  the  question  of  the  blood,  we  will 
pass  that  by.f    Is  the  same  body  of  flesh  and  bones  in  Heaven  i" 

George  Whitehead. — Would  you  have  me  answer  your  question 
herein,  when  you  dare  not  assert  it  to  be  the  same  in  all  the  in- 
gredients, to  wit,  as  having  the  blood  in  it  ?  What  say  you  to 
it  ?  Is  it  in  Heaven  without  the  blood  in  it  ?  Christ  after  his 
resurrection  appealed  in  divers  forms,  as  one  while  his  appear- 
ance to  Thomas  was  to  be  touched ;  at  another  time  he  said, 
"Touch  me  not,  I  am  not  yet  ascended;"  and  he  appeared 
among  them,  the  doors  being  shut ;  and  once  also  he  vanished 
out  of  their  sight ;  mark,  he  vanished  out  of  their  sight ;  and  in 
what  manner  his  body  was  changed,  or  what  transmutation  it 
had,  I  shall  not  go  about  to  demonstrate,  for  I  would  not  go  about 
to  make  myself  wise  above  what  is  written  in  this  matter. 

Jeremiah  Ives. — "  What  change  or  alteration  Christ's  body 
might  have,  we  cannot  determine,  nor  what  glory  he  is  in  ;  for 
to  inquire  with  what  body  the  dead  arc  raised,  is  absurd,  and 
that  which  should  not  be."|; 

George  JFhitehtad. — Why  then  do  you  obtrude  a  question  upon 
me,  which  you  dare  not  plainly  assert,  or  which  you  are  un- 
learned in  yourselves  ? 

William  Burnet. — "  You  deny  the  shedding  of  the  blood  upon 
the  cross,  that  was  let  out  by  virtue  of  the  spear  being  thrust 
into  his  side,  to  be  meritorious,  or  the  meritorious  cause  of  man's 
justification."     Tiiis  William  Burnet  held  in  the  aflirmative. 

•  Blasphemy.  t  What  a  body  is  that  without  blood  in  it  t 

t  Of  which  absurdity  divers  of  you  Baptists  are  g-uilty,  as  Matthew  Caffin,  and 
others. 


55 

George  Whitehead. — The  shedding  of  that  blood  let  out  by  the 
spear,  was  an  act  of  a  wicked  man,  and  the  spear  an  in^itl•lnncnt 
of  cruelty  ;  which  to  lay  the  meritorious  cause,  or  stress  of  justi- 
fication upon,  is  false  doctrine  ;  for  there  is  a  great  difference 
between  Christ's  offering  up  himself  by  the  Eternal  Spirit,  a 
Iamb  without  spot  to  God,  and  tiie  acts  of  wicked  men  inflicted 
upon  him  ;  as  it  is  said,  by  *'  wicked  hands  they  put  him  to 
death." 

Jeremiah  Ives. — *<  You  must  not  stand  upon  the  grammatical 
sense  of  his  words,  but  take  his  meaning.  My  brother  Burnet 
meant,  Christ's  passion,  and  not  the  act  of  wicked  men,  or  not 
the  soldier's  act  of  shedding  Christ's  blood.*  Brother  Burnet 
was  not  that  your  meaning  ?" 

William  BurneU — "  Yes  brother,!  yet  it  is  proper  to  say,  it 
was  Christ's  act  to  shed  his  blood,  as  it  was  Saul's  act  to  kill 
himself,  when  he  bid  his  armour  bearer  thrust  him  through." 

George  Whitehead. — This  is  a  gross  comparison,  thus  to  in- 
stance a  murderer  in  this  case  of  Christ's  suffering  ;  tlius  to 
bring  a  murderer  to  prove  it  Christ's  act  to  shed  his  blood  when 
he  suffered.  Neither  does  it  hold  parallel,  for  Christ  did  not  bid 
the  soldier  thrust  his  spear  into  his  side,  it  was  done  after  he 
was  crucified  and  put  to  death. 

Jeremiah  Ives "  But  whether  or  no  that  blood  that  was  shed 

upon  the  cross,  was  a  meritorious  cause^  of  justification,  I  am 
justified  and  purged  by  it." 

George  Whitehead — Whether  or  no  that  blood  which  purgeth, 
cleanseth  and  justifieth,  is  still  in  being,  seeing  it  is  the  blood 
of  Christ  that  cleanseth§  them  from  all  sin,  who  walk  in  the 
Light,  as  God  is  in  the  Light;  and  that  there  are  three  that  bear 
record  in  the  earth,  the  Spirit,  the  Water,  and  the  Blood,  and 
these  three  agree  in  one. 

But  to  this  question,  whether  the  blood  that  cleanseth,  beareth 
record  in  the  earth,  be  still  in  being;  they  gave  no  answer. 

*  Here  one  brother  contradicted  the  other. 

f  Note.     He  meant  by  a  wicked  man's  actions,  Christ's  passion. 

:t  See  how  the  question  is  altered.  I.  If  the  shedding  the  blood,  &c.  2.  If 
that  blood.     3.   Is  the  meritorious  cause.     4.  Is  a  meritorious  cause. 

§  rhat  which  cleanseth,  must  needs  be  still  in  being,  if  cleansing  be  a  real 
work,  and  that  is  spiritual. 


56 


^low  the  principal  heads  of  the  controversy  were  more  briefly  coU 
leded,  as  follows.  Together  with  Matthew  Coffin's  contradictions 
against  them. 

Jeremiah  Ives. — "The  blood  that  was  shed  upon  the  cross,  doth 
justify  and  sanctify." 

George  Whitehead. — Is  that  blood  still  in  being,  yea  or  nay  ? 

Jeremiah  Ives — «  We  will  pass  by  that  question,  it  may  be 
it  was  left  behind  ;  answer  to  the  body  that  was  crucified,  whe- 
ther it  be  in  Heaven,  yea  or  nay?" 

George  Whitehead  — Is  it  in  Heaven  without  the  blood  in  it  ? 

Matthew  Caffin. — «  The  blood  is  in  it,  or  with  him,  in  Heaven, 
he  entered  into  the  holy  place  with  blood."* 

George  Whitehead. — Is  it  that  blood  that  was  shed  outwardly  in 
his  body  ? 

Matthew  Caffin.—*^  Yes,  by  the  almighty  power  of  God,  he  could 
take  it  up  again." 

George  Whitehead. — Where  provest  thou  that  he  did  take  it  up 
again  ?  Others  deny  the  blood  to  be  in  the  body  in  Heaven  ?  But 
of  this  point  we  could  have  no  proof. 


•And  farther  take  notice  of  some  passages  and  contradictions  of  one 
Thomas  Brown,  a  Baptist  of  Worplesdon,  contending  with 
some  of  our  friends  in  the  Marshalsey  prison,  about  the  blood  that 
was  shedf  (Sfc.  as  the  others  before. 

George  Whitehead  asked  him,  what  became  of  the  blood  that 
w  as  shed  ?  is  it  in  being,  yea  or  nay  ? 

Baptist.    «  Nay,  it  sank  into  the  ground." 

George  Whitehead Then  Matthew  Caffin  and  thou  are  of  two 

contrary  minds,  for  he  said,  it  is  in  being  with  Christ  in  Heaven,f 
he  having  power  to  take  it  up  again. 

Baptist.  *«  Then  Matthew  Caffin  is  able  to  demonstrate  what 
he  has  affirmed  at  touching  it." 

George  Whitehead. — Now  it  appears  thou  wilt  contradict  thy 
own  belief,  and  be  of  Matthew  Caffin's  faith,  wheras  thou  shouldst 
have  some  faith  of  thy  own,  and  not  pin  thy  faith  on  Matthew 
Caffin's  sleeve,  nor  be  of  such  an  imf^icit  faith. 

•  What  holy  place,  and  Tsrith  what  blood  * 
t  What  a  babel  are  you  Baptists  bujidine: ' 


57 

There  are  many  things  in  William  Burnet's  book  which  I 
eould  enlarge  upon,  and  show  his  ignorance  in  ;  and  several  of 
his  arguments  and  opinions  concerning  the  resurrection,  which 
I  shall  not  here  contend  with  him  about,  though  he  has  argued 
very  weakly  and  shallowly,  and  wrested  Scripture,  which  I  can 
manifest.  But  I  recommend  the  reader  to  that  part  of  the  dis- 
pute that  was  with  Matthew  Caffin  about  that  subject,  wherein 
both  he  and  William  Burnet  are  answered,  without  further  col- 
lecting his  impertinences  therein,  who  appears  ignorant  of  the 
mysteries  of  truth  and  salvation,  and  goes  to  assert  matters  be- 
yond his  understanding,  like  an  intruder  into  things  he  has  not 
seen.  But  the  resurrection,  according  to  the  Scriptures  of 
Truth,  and  testimi>nies  of  Christ  and  the  Apostles,  we  do  be- 
lieve and  own,  as  recorded  in  John  v.  21,  24,  25,  28,  29.  ch.  xi» 
25;  Mat.  xxii.  30,  31,  32.  1  Cor.  xv.  3i,  35,  36,  37,  38,  and 
so  on.     2  Cor.  v.  1.     Many  other  places  might  be  cited. 

And  as  for  William  Burnet's  silly  rhymes  and  jigs  in  the  end 
of  his  matter,  they  are  so  frivolous,  and  several  of  them  so  gross 
and  false,  that  they  are  not  worth  inserting  again,  part  of  them 
depending  on  that  saying  in  his  book,  (page  20,)  viz.  '*  Let  mo 
persuade  every  sincere  hearted  soul  to  keep  to  the  Scriptures, 
that  they  may  be  made  to  participate  of  all  the  good  held  forth, 
by  and  in  the  promises  of  God."  Which  is  like  those  Jews, 
thinking  to  have  eternal  life  in  the  Scriptures,  who  would  not 
come  to  Christ  that  they  might  have  life;  yet  they  searched 
them  to  partake  of  tiie  good  which  they  fell  short  of  therein. 
John  V.  39,  40. 

But  William  Burnet,  in  page  21,  has  again  contradicted 
himself,  in  confessing,  "  That  the  reception  of  the  Spirit  is  the 
only  means  to  put  a  man  into  a  capacity  for,  and  give  him  right 
to  obedience.  There  is  nothing  that  gives  a  soul  right  to  gospel 
ordinances,  but  the  gift  of  Christ  to  us,  and  his  being  revealed 
in  us  by  his  Spirit." 

Thus  far  William  Burnet  to  his  own  confutation  has  confessed 
to  the  reception  of  the  Spirit,  and  the  gift  of  Christ,  and  his  be- 
ing revealed  in  us  by  the  Spirit,  whereby  he  has  overthrown 
much  of  his  work 


Here  follow  some  heads  of  the  dispute  with  Matthew  Caffin  about 
the  resurrection. 

Matthew  Caffin. — « I  do  affirm,  that  the  same  bodies  of  ilesh, 
blood,  and  bones,  that  are  buried  in  the  graves,  shall  be  raised* 

H 


58 

./ 
from  1  Cor.  xv.  and  John  i.  19,  26,  27.  What  say  you  to  the 
quesfion — ''o  you  deny  it?" 

George  iVkitehead. — Some  man  will  say,  how  are  the  dead  rai- 
sed, and  with  wlt.jT  bodies  come  they  forth  ?  i  Cor.  xv.  "  0  fool ! 
thai  whicli  thou  sowest  is  not  quiekeised,  except  it  die,  and  thou 
snwest  not  that  bod}  that  shall  be,  but  bare  grain,  it  may  chance 
of  wluat,  or  some  other,"  &c. 

Matthew  Caffin — '»  My  question  is  not  with  what  body,  but  if 
the  same  tliat  is  laid  in  the  earth  sliall  rise  ?" 

George  Whitehead. — The  question,  how  are  the  dead  raised, 
and  with  what  bodies  come  they  forth  ?  which  was  asked  by  some 
whom  the  Apostle  reprehends  as  fools,  comprehends  thy  question* 
whether  the  same  body,  or  another  shall  be  raised  ;  and  therefore 
the  Apostle's  answer  in  the  case,  might  satisfy  thee,  if  thou  wert 
reasonable,  I  do  certainly  believe. 

Matthew  Cqffin. — *»  It  is  sown  a  natural  body,  it  is  raised  a  spi- 
ritual  body  ;  the  same  that  is  sown,  is  it  that  is  raised." 

George  Whitehtad. — Is  that  body  of  flesh,  blood,  and  bones, 
tliou  speaks  of,  the  seed  to  which  God  giveth  a  body  as  it  pleas- 
eth  him,  and  so  to  every  seed  its  own  body,  yea  or  nay  t  But  no 
direct  answer  would  Matthew  Caffin  give  to  it,  though  many 
times  urged. 

Matthew  Cajfin. — « I  appeal  to  the  hushandmen  and  farmers 
who  sow  wheat,  rye,  pease,  &c.  how  the  same  grain  or  sort,  and 
grain  that  they  sow,  doth  arise  and  grow  up  again." 

George  Whitehead. — 1  do  appeal  to  the  husbandmen,  whether 
the  same  corn  that  is  in  the  ear  of  wheat,  rye,  &c.  be  the  same 
that  was  sown  in  the  ground  ;  or  whether  that  body  or  ear  of 
corn,  (being  come  to  maturity,  so  to  a  body,)  be  the  very  same 
that  w^as  sown  i  Surely  they  may  easily  see  Matthew  Caffin's 
error  herein ;  for  the  w  heat,  or  other  grain  that  falls  into  the 
earth  dies,  as  to  the  substantial  part  of  it ;  but  if  that  which 
comes  forth,  were  but  the  same  that  is  sown,  there  were  no  in- 
Cr^i»se  ;  th<  ti  husbandmen  Wfuild  soon  be  weary  of  tilling  the 
ground,  and  sowing.  And  if  that  body  of  flesh,  blood,  and  bones, 
be  the  seed,  to  which  God  giveth  a  body  as  it  pleaseth  him,  and 
whi'h  shall  be  rais^'d,  as  he  says ;  then  from  hence  every  man 
must  come  fojth  with  two  bodies,  which  is  monstrous.  To  tliis 
M'lTthi'W  Caflin  couhJ  not  reply  nor  clear  himself.  And  fui  tlier, 
there  is  a  natural  body.  ai>d  there  is  a  spiritual  body,  as  there 
are  bodies  celestial,  and  bodies  terrestrial  ;  the  sun,  moon,  and 
stars  are  the  celestial  bodies;  but  the  birds,  beasts,  and  fishes, 
are  the  terrestrial.  Now  you  might  reekrm  him  a  very  blind  and 
ignora)>t  man  that  should  put  no  difference  between  those  bodies 
celestial,  and  these  that  are  terrestrial  ;  or  that  should  reckon 
the  bodies  of  sun,  moon,  and  stars,  and  the  bodies  of  birds,  beasts. 


69 

and  fishes,  to  be  all  one  in  matter  and  substance,  as  Matthew  Cai~ 
fin  has  done  concerning  natural  and  spiritual  bodies. 

Matthew  Coffin. — <»  The  resurrection  of  the  bodies,  I  affirm, 
and  believe.  And  people,  it  is  as  you  have  been  taught  and  be- 
lieved.    So  let  us  leave  this  to  the  people  to  judge  of,  &c." 

George  fVhite/iead. — There  is  something  more  to  be  said  to 
what  thou  hast  alleged  from  Job  xix.  of  seeing  God  with  tliese 
eyes,  which  thou  wouldst  make  people  believe  are  these  bodily 
eyes.  This  supposes  that  God  is  not  a  Spirit,  nor  invisible,  &e. 
for  no  object  or  thing  is  obvious  or  visible  to  the  carnal  or  out- 
ward  eye,  but  what  is  visible  and  outward,  that  is  a  bodily  and 
outward  substance  ;  for  these  bodily  eyes  cannot  see  a  Spirit,  or 
that  which  is  invisible. 

Matthew  Caffin. — "  These  eyes  shall  be  glorified  and  made  spi- 
ritual ;  for  as  now  they  are  mortal  and  corruptible  they  cannot 
see  God,  but  as  they  are  made  immortal,  and  glorified,  they  shdl 
see  God." 

George  Whitehead. — Job  after  said  to  God,  *<  I  have  heard  of 
thee  by  the  hearing  of  the  ear,  but  now  mine  eye  seeth  thee." 
Job  xlii.  5.  This  was  a  spiritual  eye,  and  not  his  bodily  eyes. 
But  to  tell  of  these  bodily  eyes  being  made  spiritual,  and  then  of 
seeing  God  with  them,  that  they  must  be  made  so  spiritual,  and 
be  the  same  they  are  for  matter  and  substance  ;  this  is  strange 
doctrine,  and  that  which  we  could  never  hear  demonstrated  from 
any  maxim  in  divinity,  nor  yet  from  any  general  rule  or  reason 
in  philosophy.  Let  us  hear  how  thou  wilt  demonstrate  that  thesa 
carnal  or  bodily  eyes  shall  be  made  so  spiritual  as  to  see  God, 
who  is  invisible,  and  yet  they  be  the  same  in  substance  that  they 
are  ?  But  Matthew  Caffin  did  not  at  all  essay  to  demonstrate  his 
assertion,  nor  to  clear  himself  of  his  absurdities. 

Matthew  Caffin. — "  Let  us  go  on  to  the  next  question,  and  leave 
this  to  the  judgment  of  the  j)eople." 

George  Whitehead. — It  is  here,  before  this  auditory,  evident  and 
manifest  that  thou  Matthew  Caftin  art  confounded  in  thy  work, 
and  put  to  a  nonplus,  not  being  able  to  manage  thy  assertion,  nor 
to  clear  thyself  of  the  absurdities  justly  charged  ujjon  thee  from 
thy  own  words  and  arguments.  Wherefore  be  ingenuous,  and  con~ 
fess  thy  error,  and  that  thou  art  confounded,  and  not  able  to  main° 
tain  the  controversy  in  this  matter.  Thou  hast  come  off  very 
faintly.  I  advise  thee,  as  thou  wilt  answer  it  before  the  great 
God,  who  will  judge  the  secrets  of  men  by  Christ,  according  to 
the  gospel,  that  thou  dost  not  wrong,  nor  go  to  out-face  thy  own 
conscience  before  this  people,  as  if  thou  wert  not  confounded  ;  but 
deal  plainly  and  ingenuously,  and  conft  ss  and  acknowledge  thou 
art  at  a  loss,  and  confounded,  who  for  proof  tells  the  people,  *'  it 
is  thy  belief,  and  what  thou  hast  affirmed  is  true  j"  as  much  as  to 


60 

say,  it  is  true,  because  it  is  true ;  or  people  must  believe  it,  be- 
cause Matthew  Caffin  says  it ;  and  then  they  must  receive  it  upon 
an  implicit  faith,  as  believing  he  is  infallible.  But  Matthew  Caffin 
has  no  such  authority  with  us,  for  we  see  him  fallible,  in  error 
and  in  confusion,  as  particularly,  about  the  same  wheat  growing 
again,  and  seeing  God  with  tliese  bodily  eyes.  [With  many  more 
errors  and  falsehoods  which  Matthew  Caffin  was  detected  for, 
which  we  have  more  at  large  upon  record.] 


A  POSTSCRIPT. 

These  Baptists,  who  have  been  thus  wrangling,  querying, 
and  contending  about  the  resurrection  of  the  same  flesh,  blood, 
and  bones,  have  manifested  their  carnal  fleshly  minds,  (wherein 
they  are  puffed  up,  as  intruders  into  things  they  have  not  seen,) 
and  their  gospel,  to  consist  more  of  imaginations  about  flesh  and 
blood,  which  cannot  inherit  the  kingdom  of  God,  (1  Cor.  xv.  50,) 
than  of  any  real  knowledge  of  the  true  and  saving  gospel,  which 
consists  of  Spirit,  Divine  power,  life  and  light,  the  knowledge 
of  which  affi)rds  true  satisfaction  to  them  that  enjoy  it,  without 
such  vain  and  carnal  contentions  of  Baptists,  and  questioning 
how  the  dead  are  raised,  and  with  what  body,  like  those  whom 
the  Apostle  reproved  as  fools.  (1  Cor.  xv.  35,  36,  37.)  As  also 
like  the  Devil's  disputing  or  contending  with  Michael  the  arch- 
angel about  the  body  of  Moses.  (Jude  ix.)  They  have  appear- 
ed in  these  their  carnal  contests,  to  darken  peoples'  minds  from 
the  true  light  and  life  within.  And  such  have  been  the  pro- 
ducts of  flesh,  and  darkness  against  the  breakings  forth  of  truth 
in  its  light  and  power,  which  is,  and  will  be,  exalted  over  all 
these  oppositions  and  clouds  of  ignorance  that  rise  up  against  it. 


FINIS. 


DEVONSHIRE-HOUSE  MONTHLY  MEETING. 


'i  SHORT  Accouj^rr  Aj^'D  TESTiMoj\rr  cojvcerjVlvg  our 

DEAR  AJ\rD  WORTHY  FRIEJVD 

GEORGE  WHITEHEAD. 

OUR  ancient  worthy  Friends,  who  in  the  morning  of  this  Gospel- 
day,  were  about  the  same  time  sent  forth  to  declare  the  Truth,  with 
this  our  deceased  friend,  are  now  most  of  them  gone'to  their  rest;  yet 
the  generality  of  Friends  of  middle  age,  may  have  had  a  long  know- 
ledge of  him,  and  of  his  gravity,  wisdom,  and  abilities,  beyond  many 
in  the  Church  of  Christ.  But  for  the  sake  of  the  younger  Friends,  that 
have  not  had  that  knowledge,  and  for  the  encouragement  of  those  in 
faithfulness,  that  are,  or  may  be  convinced  of  the  blessed  Truth,  or 
receive  a  gift  of  the  ministry,  we  of  the  monthly-meeting  of  Devon- 
shire-house, of  which  he  was  a  very  eminent  member,  about  the  space 
of  Fifty  years,  esteem  ourselves  engaged  to  give  in  this  our  short  ac- 
count and  testimony  concerning  him. 

We  find  he  was  born  at  Sun-bigg,  in  the  parish  of  Orton,  in  the  Coun- 
ty of  Westmorland,  about  the  year  1636,  of  honest  parents,  who  gave 
him  education  in  grammar  learning. 

At,  or  about  the  seventeenth  year  of  his  age,  when  some  Friends, 
by  the  mighty  power  of  God,  were  gathered  to  be  a  people,  the  Lord 
was  pleased  to  visit  him,  and  by  the  testimony  of  truth,  he  was  reach-* 
ed  unto,  and  convinced  of  tlie  necessity  of  an  inward  and  spiritual  work 
to  be  known  and  wrought  upon  the  souls  of  men ;  and  of  the  empti- 
ness and  insufficiency  of  outward  shew  and  formality,  out  of  the  life 
and  power.  And  in  the  year  1654,  and  the  eighteenth  year  of  his  age, 
the  Lord  sent  him  forth  to  preach  the  everlasting  Gospel  in  life  and 
power;  and  having  passed  through  York,  Lincoln,  and  Cambridge, 
had  some  service  in  his  journey,  and  travelling  on  foot,  he  came  a 
youth  into  Norfolk  and  Suffolk,  where  he  visited  some  few  meetings 
of  Friends,  and  Steeple-houses,  and  meetings  of  sober  professors ;  at 
one  of  which,  near  an  whole  meeting  was  convinced,  by  the  mighty 
power  of  God,  through  his  lively  and  piercing  testimony  and  prayer. 


62 

He  continued  some  months  in  Norfolk,  and  about  Norwich,  where 
havin;  meetings,  he  preached  the  everlasting  Gospel. anil  thereby  turn- 
ed many  from  darkness  to  li^ht.  and  from  the  power  of  sin  and  sa- 
tan,  unto  God.  and  his  power;  that  people  might  not  continue  in 
empty  forms  and  shadows,  but  come  to  the  life  and  svjbstance  of  true 
religion  ;  and  to  know  Christ  their  true  teacher  and  leader.  And  great 
was  his  service,  labour  and  travel  in  those  countries,  whereby  many 
were  reached  unto,  convinced  of,  and  established  in  the  blessed  truth  ; 
and  some  raised  up  to  bear  a  public  testimony  thereunto.  But  he  suffer- 
ed great  opposition,  hardships,  long  and  sore  imprisonments,  and  se- 
vere whipping,  for  his  testimony  to  the  truth,  in  those  his  tender  years, 
although  few  now  remain  who  where  living  witnesses  thereof ;  yet  by 
a  journal  of  his  own  writing,  which  we  desire  may  be  printed,  the 
same  will  more  largely  appear;  and  the  perusal  of  which  we  hope, 
may  be  edifying  and  serviceable,  to  the  present  and  succeeding  gen- 
erations .;  and  therefore  we  would  not  be  too  particular  in  relating  his 
suffering,  imprisonments,  services,  and  travels,  throughout  most  parts 
of  this  nation,  but  proceed  to  say  something  of  our  own  experience, 
and  that  knowledge  we  had  of  him,  and  of  his  eminent  services  and 
great  concern,  for  the  peace  and  prosperity  of  the  Church  of  Christ 
every  where,  during  his  long  abode  with  us  in  this  city. 

We  may  say,  he  was  one  whom  the  Lord  had  fitly  qualified,  and 
prepared  by  his  divine  power,  and  holy  Spirit,  for  that  work  where- 
unto  he  was  called.;  and  whereby  he  was  made  one  of  the  most  able 
ministers  of  the  Gospel  in  our  day.  He  was  a  large  experiencer  of  the 
work  of  God,  and  deep  mysteries  of  the  Heavenly  kingdom,  and  was 
frequently  opened  in  meetings  to  declare  of  and  unfold  the  same,  in  the 
clear  demonstration  of  the  Spirit  and  power,  dividing  the  word  aright, 
to  tlie  opening  and  convincing  the  understandings  of  many,  who  were 
unacquainted  with  the  way  and  work  of  truth,  and  to  the  comforting, 
confirming,  and  establishing  of  the  people  and  children  of  the  Lord, 
in  theirjourney  and  travel  Zion-ward. 

He  was  not  only  a  zealous  contender  for,  and  asserter  of  the  true 
faith  and  doctrine  of  our  Lord  and  Saviour  Jesus  Christ,  in  a  sound  and 
intelligible  testimony,  but  also  was  valiant  and  skilful  in  the  defence 
thereof,  against  adversaries  and  opposers  of  the  same;  and  one.  who 
through  a  long  course  of  many  davs,  was  careful  to  adorn  the  doc- 
trine of  our  holy  profession,  by  a  circumspect  life  and  godly  conver- 
sation, wherein  the  fruits  of  the  Spirit,  viz.  love,  joy,  peace,  long- 
suffering,  gcRtleness,  goodness,  faith,  meekness,  and  temperance,  did 
eminently  shine  forth  through  him,  to  the  praise  and  glory  of  God. 

Being  thus  qualified,  and  of  a  meek  and  peaceable  disposition,  he  was 
had  in  good  esteem  amongst  most  sorts  of  people  that  where  acquain- 
ted with  him;  which  tended  much  to  the  opening  his  way  in  his  pub- 
lic service  for  truth;  and  frequent  solicitations  unto  several  kings 
and  parliaments,  bishops,  and  great  men,  of  this  our  land,  for  the 
relief  and  release  of  his  suffering  friends  and  brethren,  under  sore 
persecutions,  and  hard  imprisonments,  and  for  liberty  of  conscience, 
and  also  for  relief  in  the  case  of  oaths*  In  which  labour  of  love  and 


63 

eminent  services,  among  other  brethren,  this  our  dear  friend,  was 
principally  exercised,  and  the  Lord  was  with  him,  and  made  way  fop 
him,  in  tlie  hearts  of  the  rulers  of  the  land.  So  that  his  faithful  la- 
bour was  often  crowned  with  success  to  the  comforting  and  rejoicing 
of  the  hearts  of  many  suffering  brethren. 

He  was  a  good  example  to  the  flock,  in  his  diligently  frequenting  of 
first  and  week-day  meetings  for  public  worship,  and  other  meetings 
for  the  service  of  truth,  so  long  as  his  ability  of  body  remained  ;  wil- 
ling to  take  all  opportunities  for  publishing  and  promoting  the  truth; 
zealous  to  support  good  order  and  discipline  in  the  church  of  Christ: 
and  as  he  was  not  suddenly  for  taking  hold  of  any,  so  he  was  as  ex- 
emplary in  not  being  forward  to  cast  any  off,  in  whom  there  appeared 
any  thing  that  was  good,  being  always  desirous  to  encourage  the  good 
in  all,  condescending  to  the  weak,  but  admonishing  the  faulty,  in  the 
spirit  of  meekness  and  wisdom,  that  they  might  be  preserved  in  love 
to  truth,  and  come  into  the  unity  of  the  one  Spirit,  which  is  the  bond 
of  peace. 

We  may  truly  say,  he  was  a  tender  father  in  the  Church,  and  as 
such  was  of  great  compassion,  sympathizing  with  Friends  under  af- 
fliction, whether  in  body  or  mind  ;  a  diligent  visiter  of  the  sick,  and 
labouring  to  comfort  the  mourning  soul:  careful  to  prevent, ana  di- 
ligent in  composing  differences. 

Dear  Friends,  much  more  we  might  say  on  the  behalf  of  this  our 
dear  deceased  friend  :  an  elder  worthy  of  double  honour.  But  it  is  not 
with  us  to  give  large  encomiums  of  the  dead  ;  we  have  rather  chose 
to  give  but  short  hints  of  some  of  the  christian  virtues  and  qualifica- 
tions he  was  endowed  with,  believing  there  is  a  witness  in  the  hearts 
of  many  yet  remaining,  that  doth  testify  for  him,  and  his  faithful  la- 
bours and  service  in  his  day ;  desiring  the  Lord  may  raise  up  many, 
in  the  room  of  this,  and  other  worthy  elders,  some  of  which  are  lately 
removed  from  us,  and,  we  believe,  taken  into  mansions  of  glory,  in  the 
kingdom  of  God. 

It  pleased  the  Lord  to  visit  this  our  dear  friend,  with  some  severe 
pains,  and  weakness  of  body,  so  that  he  was  disabled  for  some  weeks 
from  getting  to  meetings,  but  he  often  expressed  his  desires  for  the 
welfare  for  the  church  of  Christ,  and  that  Friends  might  live  in  love 
and  unity. 

He  continued  in  a  patient  resigned  frame  of  mind  to  the  will  of 
God,  waiting  for  his  great  change,  rather  desiring  to  be  dissolved  and 
be  with  Christ,  saying,  the  sting  of  death  was  taken  away.  He  ex- 
pressed a  little  before  his  departure,  that  he  had  a  renewed  sight,  or 
remembrance  of  his  labours  and  travels,  that  he  had  gone  through 
from  his  first  convincement;  he  looked  upon  them  with  abundance 
of  comfort  and  satisfaction,  and  admired  how  the  presence  of  the 
Lord  had  attended,  and  carried  him  through  them  all. 

He  departed  this  life  in  great  peace  and  quiet,  the  eighth  day  of 
the  first  month,  1722-3,  about  the  eighty -seventh  year  of  his  age ;  and 
we  firmly  believe,  "  he  diedi»  the  Lord,  and  is  at  rest  from  his  la- 
bours, and  his  works  follow  Wm."' 


64 


He  was  a  minister  of  the  gospel  about  sixty-eight  years,  and  was 
buried  the  thirteenth  of  the  first  month,  in  Friends'  burying  ground, 
near  Bunhill-Fields,  amongst  many  of  his  ancient  brethren,  being  at- 
tended by  a  very  large  number  of  Friends  and  others. 

Signed  in  and  on  the  behalf  of  the  monthly  meeting,  at  Devon= 
shire-house,  the  fifteenth  day  of  the  third  month,  1723. 


William  Mackett, 
Theodore  Eccleston, 
John  Knight, 
Lascells  Metcalf, 
Arnold  Frowd, 
William  Price, 
John  Belch, 
Benjamin  Sanchey, 
Robert  Plumsted, 
John  Baker, 
Jonathan  Scarth, 
Thqjpas  Eedes, 
John  Lunn, 
Thomas  Broadbank, 
Peter  Exton, 
Richard  Price, 
Richard  Lea, 
Thomas  Crawley, 
James  Lambert, 
Josiah  Knight, 


William  Hodgson, 
John  Lee, 
Joseph  Rosseli) 
John  West, 
Samuel  Mackerness, 
Caleb  Hughes, 
Miles  Walker, 
Jonathan  Stevens, 
Samuel  Bowly, 
Samuel  Scott, 
John  Hayton, 
George  Fossick, 
Joseph  North, 
William  Dodd, 
Elizabeth  Fossick, 
Richard  How, 
Herman  Hingsberg, 
Thomas  Mayleigh, 
William  Teaguij, 
Benjamin  Bealing. 


r 


THE 

SANDY  FOUNDATION 

OR, 
THOSE  SO  GENERALLY  BELIEVED  AND  APPLAUDED 

DOCTRINES, 

OF 

ONE  GOD,  SUBSISTING  IN  THREE  DISTINCT 
AND  SEPARATE  PERSONS, 

The  impossibility  of  God^s  pardoning  sinners ^  without  a 
plenary  satisfaction, 

THE  JUSTIFICATION  OF  IMPUKB  TERSONS,    JiT  AN 
IMPUTATIVE  RIGHTEOUSNESS, 

REFUTED, 

FKOM  THE  AUTHORITY  OF  SCRIPTURE  TESTIMONIES, 
AND  RIGHT  REASON. 

0000 

BY  WILLIAM  PENN, 

A  builder  on  that  foundation  which  cannot  be  qioved, 
0000 

*'  But  to  us  there  is  but  one  God  the  Father,  of  whom  are  all  things." 

1  Cor.  viii.  6. 
*•  Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity  ?    He  retaineth  not 

his  anger  for  ever,  because  he  delighteth  in  mercy."  Micah  vii.  18. 
"  For  I  will  not  justify  the  wicked."     Exod.  xxiii.  7. 


London — Printed  in  the  Year  1668. 
PHILADELPHIA— REPRINTED  BY  JOSEPH  RAKESTRAW, 

HO.  256,4flpiH  THIKI)  STR£F.T. 

1  S'^'i'.  • 


p 


TO  THE 

UNPREJUDICED  READEK 


IT  was  the  fault  of  some  in  ancient  times,  that  they  made  void 
God's  law  by  men's  traditions ;  and  certainly  I  may  now  assume 
the  same  complaint.  For  whilst  I  take  a  serious  prospect  of  the 
spiritual  nature  and  tendency  of  the  second  covenant,  which  God 
Almighty,  in  the  fulness  of  time,  by  his  prophets,  prophesied  to  make 
and  perfect ;  and  also  the  accomplishment  thereof  by  Jesus  Christ, 
and  what  was  brought  to  pass  amongst  the  primitive  believers ;  me- 
thinks  I  do  not  only  see  an  utter  abolishment  of  ceremonial  worships, 
but  the  inscribing  that  spiritual  law  on  the  heart,  and  infusion  of 
holy  fear  to  tlie  inward  parts,  whereby  each  person  became  capaci- 
tated to  know  so  much  of  God,  as  suited  with  his  present  state,  from 
an  infallible  demonstration  in  himself,  and  not  on  the  slender  grounds 
of  men's  lo-here  interpretations,  or  io-thsre  :  for  the  kingdom  of 
God  is  within,  where  himself  must  be  the  teacher  of  his  people.  But 
on  the  other  hand,  when  from  the  noise  of  every  party's  pretensions 
to,  and  contentions  for  their  own  way,  as  most  infallible,  I  am  in- 
duced to  an  impartial  examination  of  them;  alas!  how  have  all  adul- 
terated from  the  purity  both  of  scripture  record,  and  primitive  ex- 
ample i  receiving  for  unquestionable  doctrines,  the  fallible  appre- 
hensions, and  uncertain  determinations  of  such  councils,  whose 
faction,  prejudice,  and  cruelty  soon  paralleled  the  foregoing  hea- 
thenish persecutions.  And  yet  that  the  results  of  persons  so  incom- 
petently qualified,  should  at  this  day  in  their  authority  remain 
unquestioned  by  the  nations,  is  matter  both  of  astonishment  and 
pity.  But  an  implicit  faith  has  ever  been  the  consequence  of  igno- 
rance, idleness,  and  fear,  being  strong  impediments  to  a  judicious 
inquiry,  how  far  professed  and  imposed  opinions  have  their  con- 
sistency with  reason,  and  the  true  religion.  But  that  which  most 
of  all  deserves  a  lamentation,  is,  that  Protestants,  whose  better 
arguments  have  confuted  the  plea  of  such  as  made  tradition,  and 
men's  prescriptions  unquestionable  in  circumstantials,  should  them- 
selves, by  print  and  practice,  so  openly  declare  and  contend  for  its 
authority  in  essentials  ;  as  must  be  obvious  to  any  that  observe  their 
zealous  anathemas  against  whomsoever  refuse  a  compliance  with 
them  in  doctrines,  manifestly  bottomed  upon  men's  nice  inventions. 

This  is  the  right  state  of  the  controversy  that  is  maintained  by 
us,  contemptibly  called  Quakers,  against  the  world,  and  the  un- 
doubted reason  of  our  severe  treatment  at  its  hands.  The  end  of 
God  Almighty's  raising  us,  being  for  no  other  purpose,  than  to  df- 


68 

clarc  "  that  which  our  eyes  have  seen,  dui-  o:i!>  iieatd.  and  uiiicii 
our  hands  have  handled  of  the  eternal  word,"  in  opposition  to  the 
private  opinions,  conjectures,  and  interpretations  of  men  concerning 
God  and  religion,  that  all  people  might  thereby  be  reduced  to  faith 
in,  and  obedience  to  the  universal  grace  which  brings  salvation; 
which  as  it  only  can  restore  sound  judg;ment  concerning  God,  and 
effect  redemption  from  iniquity,  so  its  being  relinquished  by  men, 
was  the  very  ground  both  of  their  division  in  judgment,  and  corrup- 
tion in  manners. 

That  this  has  been,  and  is  our. case,  I  shall  produce  an  instance, 
which  is  indeed  the  occasion  of  this  treatise. 

Two  persons  lately  of  I'homas  Vincent's  auditory  in  Spittle- 
Fields,  (who  goes  under  the  notion  of  a  Presbyter,)  being  desirous  to 
prove  all  things,  and  to  hold  fast  the  best,  visited  our  meeting,  to 
understand  if  we  were  as  really  deserving  blame,  as  represented  by 
our  enemies  ;  where  it  then  pleased  divine  goodness  to  visit  them 
with  the  call  of  his  Light,  from  the  inventions,  carnal  observations, 
will-worship,  and  A'ain  conversation  of  those  to  whom  they  were  for- 
merly related,  that  they  might  be  made  children  of  the  day.  And 
though  its  appearance  might  be  small,  yet  sufficient  to  discover  them 
to  have  been  inhabitants  of  the  night,  and  can  never  be  rejected,  but 
it  shall  bring  that  condemnation  which  will  further  testify  it  to  be 
of  God. 

But  their  relinquishing  his  congregation,  so  incensed  this  Presby- 
terian preacher,  that  his  peevish  zeal  transported  him  beyond,  not 
only  the  moderation  of  Christianity,  but  the  civility  of  education, 
venting  his  folly  and  prejudice  much  to  this  purpose  :  "  That  he  had 
as  lieve  they  should  go  to  a  bawdy-house,  as  to  frequent  the  Qua- 
kers' meetings,  because  of  their  erroneous  and  damnable  doctrines." 
And  pointing  to  the  window,  said  :  "  If  there  should  stand  a  cup  of 
poison,  i  would  rather  drink  it,  than  suck  in  their  damnable  doc- 
trines." He  further  expressed  himself  in  this  manner  to  one  of 
them  :  "  If  ever  you  go  again,  I  will  give  you  up,  and  God  will  give 
you  up,  that  ^-ou  may  believe  a  lie.  and  be  damned."  Which  storms 
of  foul  and  railing  accusations,  proving  ineffectual  to  shipwreck  that 
little  grain  of  faith,  his  hearers,  as  forgetting  they  hold  their  preach- 
ing by  connivance,  and  the  many  appeals  made  by  their  non-con- 
forming brethren,  for  an  indulgence,  came  with  this  caution  to  the 
pater -fa  milias,  (or  he  that  was  both  husband  and  father  to  the  con- 
cerned parties,)  that  he  would  exercise  his  authority,  as  well  to  re- 
fuse them  to  all  Quaker  visitants,  as  prohibit  them  the  liberty  ot' 
their  consciences  in  frequenting  our  meetings. 

All  which  we  could  not  for  the  truth's  sake,  let  pass  in  silence, 
and  therefore  did  require  him  to  let  us  have  a  public  meeting,  in 
which  we  might  have  liberty  to  answer  on  the  behalf  both  of  our- 
selves and  principles  ;  which  after  some  demur,  was  granted,  the 
day  he  appointefl,  and  at  the  second  hour  in  the  afternoon.  But  that 
he  might  not  want  tlie  applause  of  many  voices,  and  doubtless  to  pre- 
vent our  friends,  as,  I  am  informeiW.  bespoke  his  usual  auditory  to 
be  thereat  one.     And,  as  a  man  that  would  not  overspend  himself^, 


69 

oi-  iiicar  a  non-pliis  lor  want  of  seconds,  he  had  his  third  and  touvtd, 

to  wit,  Thomas  Danson,  Thomas  DooHttle,  and  Maddocks, 

who  at  their  times  (and  often  out  of  them)  did  interpose,  to  whom 
CJeorge  Whitehead  mostly  answered  ;  nor  had  there  any  thing  been 
spoken  by  another,  but  from  their  own  example. 

The  matter  in  controversy,  will  be  relati^l  in  tiie  beginning  of  this 
treatise,  as  a  necessary  preludium,  or  introduction  to  the  following 
discourse.  The  manner  of  it  was  so  gross,  that  I  know  not  iiow  to 
represent  it  better,  than  by  the  levity  and  rudeness  of  some  prize ; 
laughing,  hissing,  shoving,  striking,  and  stigmatizing  us  with  the 
opprobrious  terms  »rf  <•'  confident  fellow,"  "  impudent  villain," 
"  blasphemer,"  &c.  A.nd,  as  the  usual  refuse  of  shallow  persons, 
when  they  have  little  else  to  say,  to  prepossess  their  hearers  with 
prejudice  against  the  principles  of  such  as  oppose  them,  he  question- 
ed much  whether  I  was  not  some  Jesuit;  not  remembering,  or  at 
least  unwilling  to  let  the  people  know,  that  none  have  been,  nor  are 
more  instant  in  the  vindication  of  that  doctrine  he  and  liis  brother 
did  assert,  to  wit,  God  subsisting  in  three  distinct  persons,  than  the 
Jesuits.  So  that  if  I  should  not  as  well  reflect  a  scandal  upon  their 
learning  by  a  comparison,  as  he  did  upon  my  principle,  I  could  more 
truly  invert  "  Jesuitism''  upon  himself.  In  short,  they  neither  would 
keep  to  scripture  terms  themselves,  nor  sufter  it  in  others.  But  look- 
ing upon  George  VVhitehead's  explanation  of  their  terms,  and  re- 
duction of  their  matter,  (if  possible,)  to  a  scripture  t^ense,  thereby 
fitting  it  to  the  auditors'  apprehension,  to  be  an  indirect  way  of  an- 
swering, (as  that  which  nakedly  exposed  their  traditional  folly  to  the 
vulgar,)  Thomas  Vincent,  in  an  abrupt  manner,  fell  to  his  prayer,  in 
which  he  falsely,  and  with  many  strangely  affected  whines,  accused 
ns  for  blasphemers  unto  God.  And  that  he  might  prevent  the  clear- 
ing of  ourselves,  he  desired  the  people,  when  he  had  finished,  to  be 
gone,  giving  them  an  example  by  his  and  three  brethren's  retreat. 
But  we  being  desirous  further  to  inform  the  people  of  our  innocency, 
they  did  not  only  (as  before)  endeavour  to  pull  us  down,  but  put  the 
candles  out,  though  several  persons,  of  good  esteem,  continued 
whilst  we  spoke  in  vindication  of  ourselves,  from  the  invectives  of 
our  adversaries. 

Tlie  people  still  remaining  undispersed,  Thomas  Vincent  came 
very  palely  down  the  stairs,  having  a  candle  in  his  hand,  requiring 
their  dismission,  at  which  time  he  promised  us,  at  our  request,  an- 
other meeting.  But  as  one  tlmt  knew  not  well  what  he  said,  or  never 
purposed  to  perform  what  he  promised,  he  has  given  us  since  to 
understand,  he  cannot  in  conscience  spare  us  so  much  time ;  yet  to 
satisfy  George  Whitehead  and  myself,  in  private,  he  couUl  agree: 
which  surely  cannot  be  termed  another  meeting,  since  then  it  must 
relate  to  the  preceding  one.  But  how  near  the  relation  is  betwixt 
an  accusation  before  hundreds,  and  a  satisfaction  before  none,  must 
needs  be  obvious  to  every  unbiassed  person. — Our  right  should  have 
been  altogether  as  public  as  our  wrong. — For  which  cause  we  were 


necessitated  to  visit  his  meeting,  where,  on  a  lecture  day,  after  a 
continued  silence  during  all  ms  worship, 


we  modestly  intreated  we 


70 

might  be  cleared  from  those  unjust  reflections  before  his  congrega- 
tion, leaving  a  disputation,  if  he  could  not  then  attend  it,  to  some 
more  seasonable  opportunity.  But  as  one,  who  resolved  injustice  to 
men's  reputation,  as  well  as  cowardice,  in  baulking  a  defence  of  his 
own  principles,  he  slunk  most  shamefully  away;  nor  would  any 
there,  though  urged  to  it,  assume  his  place  to  vindicate  his  practice 
towards  us,  or  his  doctrines  then  delivered. 

Reader,  what  is  thy  opinion  of  this  savage  entertainment  .'*  Would 
Socrates,  Cato,  or  Seneca,  whom  they  call  heathens,  have  treated  us 
with  such  unseemly  carriage  .''  I  suppose  not.  And  well  is  it  for  the 
truly  sober  and  conscientious,  they  are  not  liable  to  those  severe 
lashes,  and  that  peevish  usage,  which  are  the  inseparable  appendix 
to  a  Scotch  directory,  whose  cold  and  cutting  gales  ever  have  de- 
signed to  nip  and  blast  the  fairest  blossoms  of  greater  reformation. 
So  much  for  history. 

What  remains,  is  to  inform  the  reader,  that  with  great  brevity  I 
have  discussed,  and  endeavoured  a  total  enervation  of  those  cardinal 
points,  and  chief  doctrines  so  firmly  believed,  and  continually  im- 
posed for  articles  of  christian  faith  ;  1.  The  trinity  of  separate  per- 
sons, in  the  unity  of  essence.  2.  God's  incapacity  to  forgive,  with- 
out the  fullest  satisfaction  paid  him  by  another.  3.  A  justification 
of  impure  persons,  from  an  imputative  righteousness.  Which  prin- 
ciples let  me  tell  thee,  reader,  aie  not  more  repugnant  to  scripture, 
reason,  and  souls-security,  than  most  destructive  to  God's  honour, 
in  his  unity,  mercy,  and  purity. 

Therefore  I  beseech  thee  to*  exterminate  passion  from  her  predo- 
minancy, in  the  perusal  of  this  abridged  discourse,  since  it  was  writ- 
ten in  love  to  thee  ;  that  whilst  it  is  thy  desire  to  know,  love,  and 
fear  God  Almighty  above  men's  precepts,  thou  mayst  not  miss  so 
good  an  end,  by  the  blind  embraces  of  tradition  for  truth.  But  in 
the  nobility  of  a  true  Berean,  search  and  inquire;  letting  the  good 
old  verity,  not  a  pretended  antiquity,  (whilst  a  mere  novelty,)  and 
solid  reason,  not  an  overfond  credulity,  sway  the  balance  of  thy 
judgment,  that  both  stability  and  certainty  may  accompany  thy 
determinations.     Farewell. 


A  short  Confutation  bij  way  of  Recapitulation,  of  what  was  ob- 
jected against  us  at  Thomas  VincenVs  meeting. 

If  disputations  prove  at  any  time  ineffectual,  it  is  either  to  he 
imputed  to  the  ignorance  and  ambiguity  of  the  disputants,  or  to 
the  rudeness  and  prejudice  of  the  auditory.  All  which  may  be 
trul,>  afiirmed  of  i'homas  Vincent  with  his  three  brethren,  and 
congregation. 

The  accusation  being  general,  viz.  •'  That  the  Quakers  held 
damnable  doctrines  :     George  Whitehead  on  their  behalf  stood 


71 

up,  and  as  it  was  his  place,  willingly  would  have  given  the  i»eu- 
pie  an  information  of  our  principles,  which  if  (tbjected  against, 
he  was  as  ready  to  defend  them  by  the  authority  of  scripture 
and  reason.  But  instead  of  this  better  method,  Thomas  Vin- 
cent, as  one  that  is  often  employed  in  catechistical  lectures,  falls 
to  interrogatories,  begging  tl)at  himself,  he  in  his  slander  had 
taken  for  granted,  to  wit,  the  knowledge  of  our  principles. 

The  question  was  this  :  *<  Whether  we  owned  one  God-head, 
suhsisting  in  three  distinct  and  separate  persons,"  as  the  result 
of  various  revises  and  amendments.  Which  heing  denied  by 
us,  as  a  doctrine  no  where  scripiural,  Thomas  Vincent  frames 
this  syllogisu  from  the  beloved  disciple's  words. 

*<  Tliere  are  three  that  bear  record  in  heaven,  the  Father, 
the  Word,  and  the  Holy  Ghost;  and  these  three  are  one.*'— . 
1  John  V.  7. 

«  Tht  se  are  either  three  manifestations,  three  operations, 
three  substances,  or  three  somethings  else  beside  subsistences. 
«<  But  they  are  not  three  manifestations,  three  operations,  three 
substances,  nor  three  somethings  else  beside  subsistences  : 
ErgOf  Three  subsistences." 

George   Whitehead  utterly  rejected  his  terms,  as  not  to  be 
found  in  scripture,  nor  deduceable  from  the  place  he  instanced. 
Wherefore  he  desires  their  explanation  of  their  terms,  inas- 
much as  God  did  noi  use  to  wrap  his  truths  up  in  heathenish 
metaphysics,    but  in  plain    language.      Notwithstanding   we 
could  not  obtain  a  better  explication  than  persoiif  nor  of  person, 
than  the  mode  of  a  substance.    To  all  which  George  White- 
head and  myself  urged  several  scriptures,  proving  God's  com- 
plete unity.    And  when  we  queried  how  God  was  to  be  under- 
stood, if  in  an  abstractive  sense  from  his  substance;  they  con- 
cluded it  a  point  more  fit  for  admiration  than  disputation.     But 
a  little  to  review  his  syllogism.  The  manner  of  it  shews  him  as 
little  a  scholar,  as  its  matter  does  a  christian.     But  I  shall 
over-look  the  first,  and  so  much  of  the  second,  as  might  deserve 
my  objection  to  his  major,  and  give  in  short  my  reason,  why  I 
flatly  deny  his  minor  proposition.     No  one  substance  can  have 
three  distinct  subsistences,  and  preserve  its  own  unity.     For 
granting  them  the  most  favourable  definition,    every  subsis- 
tence will  have  its  own  substance ;  so  that  three  distinct  subsis- 
tences, or  manners  of  being,  will  require  three  distinct  sub- 
stances or  beings ;  consequently  three  Gods.    For  if  the  infi- 
nite God-head  subsists  in  three  separate  manners  or  forms,  then 
is  not  any  one  of  them  a  perfect  and  complete  subsistence  with- 
out the  other  two;  so  parts,  and  something  finite  is  in  God. 
Or  if  infinite,  then  three   distinct  infinite  subsistences;  and 
what  is  this  but  to  assert  three  Gods,  since  none  is  infinite  but 
God  ?    And  on  the  contrary,  there  being  an  inseparability  be- 


72 

iwixt  the  substance  and  its  subsistence,  tiie  unity  of  substance 
will  nut  admit  a  trinity  of  incommunicable  or  distinct  subsis- 
tences. 

Thomas  Danson  being  asked  "  Of  whom  was  Christ  the  ex- 
press image?'  from  his  alledging  that  scripture  in  the  He- 
brews ;  answered:  »♦  Of  G<»d*s  subsistence,  or  manner  of  being." 
From  whence  two  things  in  short  follow  as  my  reply  :  It  makes 
God  a  Father  only  by  subsistence,  and  Christ  a  Son  without  a 
subst:ince.  Besides  it  is  falsely  rendered  in  the  Hebrews,  since 
the  Greek  does  not  say  Xetf»x.lvi^  ■Trfou'rTu,  but  Xu^xxlup  t«5 
CTsroiuo-eaii,  the  character  of  substance. 

And  if  he  will  peruse  a  farther  discovery  of  his  error,  and 
explanation  of  the  matter,  let  him  read  Col.  i.  15.  «  Who  is  the 
image  of  the  invisible  God."  Heb.  i.  3. 

And  because  George  Whitehead,  willing  to  bring  this  strange 
doctrine  to  the  capacity  of  the  people,  compared  their  three  per- 
sons to  three  apostles,  saying,  he  did  noi  understand  how  Paul, 
Peter,  and  John  could  be  three  persons,  and  one  apostle,  (a  most 

apt  comparison  to  detect  their  doctrine,)  one  Maddocks, 

whose  zeal  out-stript  his  knowledge,  bustling  hard,  as  one  that 
had  some  necessary  matter  for  fhe  decision  of  our  contr;n'ersy, 
instead  thereof,  (perhaps  to  save  his  brethren,  or  show  himself,) 
silences  our  farther  controverting  of  the  principle,  by  a  syllo- 
gistical,  but  impertinent  reflection  upon  George  Whitehead's 
person.  It  runs  Hnis  :  *♦  Ht  that  scornfully  and  reproachfully 
compares  our  doctrine  of  the  blessed  trinity  of  Father,  Son, 
and  Spirit,  on  '  in  essence,  but  three  in  persons,  to  tlir^e  finite 
m^n,  as  Paul.  Peter,  and  John,  is  a  blasphemer.  But  you 
George  Whiteb^^ad  have  so  done.   ErgoJ^ 

A  strange  way  of  argumentation,  to  beg  what  cannot  be 
granted  him,  and  take  for  granted  what  still  remains  a  ques- 
tion, viz.  «*  That  there  are  three  distinct  and  separate  persons 
in  one  essence."  Let  them  first  prove  their  trinity,  and  then 
charge  their  blasphemy.  But  I  must  not  forget  this  person's 
self-confutation,  who  to  be  plainer,  called  them  three  •*  -He's," 
and  if  he  can  find  an  He  without  a  substance,  or  prove  that  a 
subsistence  is  any  other  than  the  form  of  an  He,  he  would  do 
well  to  justify  himself  from  the  imputation  of  ignorance. 

And  till  their  hypothesis  be  of  better  authority,  George 
"Whitehe^d  neither  did,  nor  does  by  that  comparison  design 
men's  invention  so  much  honour. 

For  it  is  to  be  remarked,  that  George  Whitehead  is  no  other- 
wise a  blaspln'mer,  than  by  drawing  direct  consequences  from 
their  own  principles,  and  recharging  them  upon  themselves. 
So  that  he  did  not  speak  his  own  apprehensions  by  his  compari- 
son, but  the  sense  of  their  assertion  ;  therefore  blasphemer  and 
Masphemy  are  their  own. 


73 

The  trinity  of  distinct    and   separate  persons,  in  the  unity  oj 
essence,  refuted  from  scripture, 

"  And  he  said,  Lord  God,  thei'p  is  no  god  like  unto  thee.' 
Kings  viii.  23. — "  To  whom  then  will  ye  liken  me,  or  sliall  I 
be  equaH  saith  the  Holy  One."  Isa.  xl.  25. — "  I  am  the  Lord, 
and  there  is  none  else,  there  is  no  God  besides  me."  eh.  xlv.  5. 
"  Thus  saith  the  Lord,  thy  Redeemer,  the  Holy  One  of  Israel." 
ch.  xlviii.  17. — «I  will  also  praise  thee,  0  my  God  ;  unto  thee 
will  I  sing,  0  Holy  One  of  Israel."  Psal.  Ixxi.  22. — <'  Jehovah 

shall  be  One,  and  his  name  One."  Zee.  xiv.  9 Which  with  a 

cloud  of  other  testimonies  that  might  be  urged,  evidently  de- 
monstrate, that  in  the  days  of  the  first  covenant,  and  prophets, 
but  One  was  the  Holy  God,  and  God  but  that  Holy  One. — 
Again  :  <*  And  Jesus  said  unto  him.  Why  callest  thou  me  good  ? 
There  is  none  good  but  One,  and  that  is  God."  Mat.  xix.  17.— 
"  And  this  is  life  eternal,  that  they  might  know  thee  (Father) 
the  only  true  God."  John  xvii.  3.— ♦*  Seeing  it  is  One  God  that 
shall  justify."  Rom.  iii.  30. — "  There  be  gods  many — but  unto 
us  there  is  but  One  God,  the  Father,  of  whom  are  all  things." 
1  Cor.  viii.  6. — "  One  God  and  Father  who  is  above  all  things." 
Eph.  iv.  6.~"  For  there  is  One  God."  1  Tim.  ii.  5 — "To  the 
only  wise  God  be  glory  now  and  ever."  Jude  ver.  25, — From 
all  which  I  shall  lay  down  this  one  assertion,  that  the  tes- 
timonies of  scripture,  both  under  the  law,  and  since  the  gospel 
dispensation,  declare  One  to  be  God,  and  God  to  be  One,  on 
which  I  shall  raise  this  argument: 

If  God,  as  the  scriptures  testify,  hath  never  been  declared  or 
believed,  but  as  the  Holy  One,  then  will  it  follow,  that  God  is 
not  an  Holy  Three,  nor  doth  subsist  in  three  distinct  and  sepa- 
rate Holy  Ones.  But  the  before-cited  scriptures  undeniably 
prove  that  One  is  God,  and  God  only  is  that  Holy  One.  There- 
fore he  cajinot  be  divided  into,  or  subsist  in  an  Holy  Three,  or 
three  distinct  and  separate  Holy  Ones.  Neither  can  this  re- 
ceive the  least  prejudice  from  that  frequent  but  impertinent  dis- 
tinction, that  he  is  one  in  substance,  but  three  in  persons  or 
subsistences;  since  God  was  not  declared  or  believed  incom- 
pletely, or  without  his  subsistence.  Nor  did  he  require  homage 
from  his  creatures,  as  an  incomplete  or  abstracted  being,  but  as 
God  the  Holy  One :  for  so  he  should  be  manifested  and  wor- 
shipped without  that  which  was  absolutely  necessa^y  to  Him- 
self.— So  that  either  the  testimonies  of  the  aforementioned  scrip- 
tures are  to  be  believed  concerning  God,  that  he  is  entirely  and 
completely,  not  abstractly  and  distinctly,  the  Holy  One,  or  else 
their  authority  to  be  denied  by  these  trinitarians.  And  on  the 
contrary,  if  they  pretend  to  credit  those  holy  testimonies,  they 
must  necessarily  conclude  their  kind  of  trinity  a  fiction. 

K 


74 

liej'idcdfrom  right  reason. 

i.  If  there  be  three  distinct  and  separate  persons,  then 
three  distinct  and  separate  substances,  because  every  person  is 
inseparable  iroin  its  own  substance.  And  as  there  is  no  per- 
son that  is  not  a  substance  in  common  acceptation  among  men, 
so  do  the  scriptures  plentifully  agree  herein  ;  and  since  the  Fa- 
ther is  God,  the  Son  is  God,  and  the  Spirit  is  God,  which  their 
opinion  necessitates  them  to  confess,  then  unless  the  Father, 
Son,  and  Spirit,  are  three  distinct  nothings,  they  must  be  three 
distinct  substances,  and  consequently  three  distinct  Gods. 

2.  It  is  farther  proved,  if  it  be  considered,  that  either  the 
divine  persons  are  finite  or  infinite.  If  the  first,  then  something 
finite  is  inseparable  to  the  infinite  substance,  whereby  some- 
thing finite  is  in  God.  If  the  last,  then  three  distinct  infinites, 
three  omnipotents,  three  eternals,  and  so  three  Gods. 

3.  If  each  person  be  God,  and  that  God  subsists  in  three 
persons,  then  in  each  person  are  three  persons  or  Gods,  and 
from  three,  they  will  increase  to  nine,  and  so  ad  iiifinitum. 

4.  But  if  they  shall  deny  the  three  persons,  or  subsistences 
to  be  infinite,  (for  so  there  would  unavoidably  be  three  Gods,) 
it  will  follow  that  they  must  be  finite,  and  so  the  absurdity  is 
not  abated  from  what  it  was  ;  for  that  of  one  substance  having 
three  subsistences,  is  not  greater,  than  that  an  infinite  being 
should  have  three  finite  modes  of  subsisting.  But  though  that 
mode  which  is  finite  cannot  answer  to  a  substance  that  is  infi- 
nite ;  yet  to  try  if  we  can  make  their  principle  to  consist,  let  us 
conceive  that  three  persons,  v/hich  may  be  finite  separately, 
make  up  an  infinite  conjunctly  :  however,  this  will  follow,  that 
they  are  no  more  incommunicable  or  separate,  nor  properly 
subsistences,  but  a  subsistence.  For  the  infinite  substance  cannot 
find  a  bottom  or  subsistence  in  any  one  or  two,  therefore  jointly. 
And  here  I  am  also  willing  to  overlook  fmiteness  in  the  Fa- 
ther, Son,  and  Spirit,  wliich  this  doctrine  must  suppose. 

5.  Again  :  If  these  three  distinct  persons  are  one,  with  some 
one  thing,  as  they  say  they  are  with  the  God- head,  then  they 
are  not  incommunicable  among  themselves ;  but  so  much  the 
contrary,  as  to  be  one  in  the  place  of  another.  For  if  that  the 
only  God  is  the  Father,  and  Christ  be  that  only  God,  then  is 
Christ  the  Father.  So  if  that  one  God  be  the  Son,  and  the 
Spirit  that  one  God,  th^n  is  the  Spif-it  *\ie  Sun  and  so  round. 
Nor  is  it  p  tsslble  to  stop,  or  that  it  should  be  otherwise,  since 
if  the  divine  nature  be  inseparable  from  the  three  persons,  or 
communicated  to  each,  and  each  person  have  the  whole  divine 
nature,  then  is  the  Son  in  the  Father,  and  the  Spirit  in  the  Son; 
unless  that  the  God-iiead  be  as  incommunicable  to  the  persons, 
as  they  are  reported  to  be  amongst  themselves ;  or  that  the 


75 

three  persons  have  dislinctly  allotted  tliem  such  a  proportion  ot 
the  divine  nature,  as  is  not  conimanieablc  to  each  other  ;  which 
is  alike  absurd.  Much  more  might  be  said  to  manifest  the 
gross  contradiction  of  this  trinitarian  doctrine,  as  vulgarly  re- 
ceived ;  but  I  must  be  brief. 

Information  and  caution. 

Before  I  shall  conclude  this  head,  it  is  requisite  I  should  in- 
form thee,  reader,  concerning  its  original.  Thou  mayst  as- 
sure th.vself,  it  is  not  from  the  scriptures,  nor  reason,  since  so 
expressly  repugnant;  although  all  hroachers  of  their  own  in- 
ventions strongly  endeavour  to  reconcile  them  with  that  Holy 
record.  Know  tlien,  my  uieud, it  was  born  above  three  hun- 
dred years  after  the  ancient  gospel  was  declared  ;  and  that 
through  the  nice  distinctions,  and  too  daring  curiosity  of  the 
bishop  of  Alexandria,  who  being  as  hotly  opposed  by  Arius, 
their  aeal  so  reciprocally  blew  the  fire  of  contention,  animosity, 
and  persecution,  till  at  last  they  sacrificed  each  other  to  their 
mutual  revenge. 

Thus  it  was  conceived  in  ignorance,  and  brought  forth  and 
maintained  by  cruelty.  For  though  he  that  was  strongest,  im- 
posed his  opinion,  persecuting  the  contrary,  yet  the  scale  turn- 
ing (m  the  trinitarian  side,  it  has  there  continued  through  all 
the  Romish  generations.  And  notwithstanding  it  has  obtained 
the  name  of  Athanasian  from  Athanasius,  (a  stiff  man,  witness 
his  carriage  towards  Cosistantine  the  emperor,)  because  suppo- 
sed to  have  been  most  concerned  in  the  framing  that  creed  in 
which  this  doctrine  is  asserted  ;  yet  have  1  never  seen  one  copy 
void  of  a  suspicion,  rather  to  have  been  the  results  of  popish 
school-men ;  which  I  could  render  tnorc  perspicuous,  did  not 
brevity  necessitate  me  to  an  omission. 

Be  therefore  cautioned,  reader,  not  to  embrace  the  determi- 
nation of  prejudiced  councils,  for  evangelical  doctrine ;  which 
the  scriptures  bear  no  certain  testimony  to ;  neither  was  be- 
lieved by  the  primitive  saints,  nor  thus  stated  by  any  I  have 
read  of  in  tiie  first,  second,  or  third  centuries  ;  particularly 
Ireneus,  Justin  Martyr,  Tertullian,  Origen,  with  many  others 
who  appear  wholly  foreign  to  the  matter  in  controversy. — But 
seeing  that  private  spirits,  and  those  none  of  t!ie  most  ingeni- 
ous, have  been  the  parents  and  guardians  of  this  so  generally 
received  doctrine  ;  let  the  time  past  suttice,  and  be  admonished 
t^  apply  thy  mind  to  that  light  and  grace  which  brings  sal- 
vation ;  that  by  obedience  thereunto,  those  mists  tradition  hath 
cast  before  thy  eyes,  may  be  expelled,  and  thou  receive  a  cer- 
tain knowledge  of  that  God,  whom  to  know  is  life  eternal,  not 
to  be  divided,  but  one  puro.  entire  and  ctrrnal  Being  :  who  in 


<b 

the  iulness  of  time  sent  fortii  his  Son,  as  the  true  Light  wiiicii 
enlrghteneth  every  man ;  that  whosoever  loilowed  him,  (the 
Light,)  might  be  translated  from  the  dark  notions,  and  vain  con- 
versations of  men,  to  this  Holy  Light,  in  \vl»ich  only  sound 
judgment  and  eternal  life  are  obtainable.  Who  so  many  hun- 
dred years  since,  in  person,  testified  the  virtue  of  it,  and  has 
communicated  unto  all,  such  a  proportion,  as  may  enable  them 
to  follow  his  example. 


The  vulgar  doctrine  of  satisfaction,  being  dependent  on  the  second 
person  of  the  trinity,  refuted  from  scripture. 

Doctrine.  "  That  man  having  transgressed  the  righteous 
law  of  Grod,  and  so  exposed  to  the  penalty  of  eternal  wrath, 
it  is  altogether  impossible  for  God  to  remit  or  forgive  without 
a  plenary  satisfaction  ;  and  that  there  was  no  other  way  by 
■which  God  could  obtain  satisfaction,  or  save  men,  than  by  in- 
flicting the  penalty  of  infinite  wrath  and  vengeance  on  Jesus 
Christ  the  second  person  of  the  trinity,  who  for  sins  past,  pre- 
sent, and  to  come,  hath  wholly  borne  and  paid  it,  (whether  for 
all,  or  but  some,)  to  the  offended  infinite  justice  of  his  Father." 

RbfutatiOxV.  1.  *«  And  the  Lord  passed  by  before  him, 
(Moses,)  and  proclaimed,  the  Lord,  the  Lord  God,  merciful  and 
gracious,  keeping  mercy  for  thousands,  forgiving  iniquity, 
transgression  and  sin."  Exod.  xxxiv.  6, 7. — From  whence  I  shall 
draw  this  position,  that  since  God  has  proclaimed  himself  a 
gracious,  merciful,  and  forgiving  God,  it  is  not  inconsistent  with 
his  nature  to  remit,  without  any  other  consideration  than  his 
own  love.  Otherwise  he  could  not  justly  come  under  the  im- 
putation of  so  many  gracious  attributes,  witli  whom  it  is  im- 
])ossible  to  pardon,  and  necessary  to  exact  the  payment  of  the 
utmost  farthing, 

2.  **  For  if  ye  turn  again  to  the  Lord,  the  Lord  your  God  is 
gracious  and  merciful,  and  will  not  turn  away  his  face  from 
you."  2  Chron.  xxx.  9. — Where  how  natural  is  it  to  observe 
that  God's  remission  is  grounded  on  their  repentance  ;  and  not 
that  it  is  impossible  for  God  to  pardon  without  plenary  satis- 
faction, since  the  possibility,  nay,  certainty  of  the  contrary, 
viz.  his  grace  and  mercy,  is  the  great  motive,  or  reason,  of 
that  loving  invitation  to  return. 

3.  ♦*  They  hardened  their  necks,  and  hearkened  not  to  thy 
commandments  ;  but  thou  art  a  God  ready  to  pardon,  gracious 
and  merciful."  Neh.  ix.  16.  17. — Can  the  honest  hearted 
leader  conceive,  that  God  should  thus  be  mercifully  qualified, 
whilst  executing  the  rigor  of  the  law  transgressed,  or  not  ac- 
quitting without  the  debt  be  paid  him  by  another  ?  I  suppose  not. 


77 

4.  «  Let  tlie  wicked  forsake  his  way,  and  the  unrighteous 
man  his  thoughts,  and  let  him  return  unto  the  Lord,  and  he 
will  have  mercy  upon  him,  and  to  our  God,  for  he  will  abun- 
dantly pardon."  Isaiah  Iv.  7. — Come,  let  the  unprejudiced 
judge,  if  this  scripture  doctrine  is  not  very  remote  from 
saying  his  nature  cannot  forgive  sin,  therefore  let  Christ  pay 
him  full  satisfaction,  or  he  will  certaisly  be  avenged  ;  which  is 
the  substance  of  that  strange  opinion. 

5.  "  Behold  the  days  come,  saith  the  Lord,  that  I  will  make 
a  new  covenant  with  the  house  of  Israel ;  1  will  pul  my  law  in 
their  inward  parts;  I  will  forgive  their  iniquit}^,  and  I  will  re- 
member their  sin  no  more."  Jer.  xxxi.  31,  33,  34. — Here  is 
God's  mere  grace  asserted,  against  the  pretended  necessity 
of  a  satisfaction  to  procure  his  remission.  And  tins  Paul  ac- 
knowledgeth  to  be  the  dispensation  of  the  gospel,  in  his  eighth 
chapter  to  the  Hebrews.  So  that  this  new  doctrine,  doth  not 
only  contradict  the  nature  atid  design  of  the  second  covenant, 
hut  seems,  in  short,  to  discharge  God,  both  from  his  mercy 
and  omnipotence. 

6.  "  Who  is  a  God  like  unto  thee,  that  pardoneth  iniquity, 
and  passeth  by  the  transgression  of  the  remnant  of  his  heri- 
tage ?  He  retaineth  not  his  anger  for  ever,  because  he  de- 
lightcth  in  mercy."  Micah  vii.  IS. — Can  there  be  a  more  ex- 
press passage  to  clear,  not  only  the  possibility,  but  real  incli- 
nation in  God  to  pardon  sin,  and  not  retain  his  anger  for  ever  ; 
since  the  prophet  seems  to  challenge  all  other  gods,  to  try  their 
excellency  by  his  God.  Herein  describing  the  supremacy  of 
his  power,  and  super-excellency  of  his  nature,  that  '*  he  par- 
doneth iniquity,  and  retaineth  not  his  anger  for  ever."  So 
that  if  the  satisfactionists  should  ask  the  question,  who  is  a  God 
like  unto  ours,  that  cannot  pardon  iniquity,  nor  pass  by  trans- 
gression, but  retaineth  his  anger  until  somebody  make  him 
satisfaction  ?  I  answer,  many  amongst  the  harsh  and  severe 
rulers  of  the  nation  ',  but  as  for  my  God,  he  is  exalted  above 
them  all,  upon  the  throne  of  his  mercy,  *<  who  pardoneth  ini- 
quity, and  retaineth  not  his  anger  for  ever,  but  will  have  com- 
passion upon  US." 

7.  "  And  forgive  us  our  debts,  as  we  forgive  our  debtors." 
Mat.  vi.  12. — Where  notliing  can  be  more  obvious,  than  that 
that  which  is  forgiven,  is  not  paid.  And  if  it  is  our  duty  to 
forgive  our  debtors,  without  a  satisfaction  received,  and  that 
God  is  to  forgive  us,  as  we  forgive  them,  then  is  a  satisfaction 
toiHlly  excluded.  Christ  farther  paraphrases  upon  that  part 
of  his  prayer,  v.  14.  «<  For  if  ye  forgive  their  trespasses,  your 
Heavenlj  Father  will  also  forgive  you."  Where  he  as  well 
argues  the  equity  of  God's  forgiving  them,  from  their  forgiving 
others,  as  he  encourages  them  to  forgive  otiiers,  from  the  exam- 


78 

pie  of  God's  mercy,  in  forgiving  thein.  AVliicii  is  more  ampi^ 
expressed,  cb.  xviii.  vvliere  the  kingdom  -if  lieaven  (that  con- 
sists in  righteousness,)  is  represented  hy  a  king,  *'  who,  upon 
his  debtors  petition,  had  compassion,  and  ibrgave  him  ;  but 
the  same  treating  his  leUow-servant  without  the  least  forbear- 
ance, the  king  condemned  his  unrighteousniss,  and  delivered 
liim  over  to  the  tormentors."  But  how  had  this  been  a  fault 
in  the  servant,  if  his  king's  mere}'  had  not  been  projuised  for 
Iiis  example  ?  How  most  unworthy  therefore  is  it  of  God,  and 
blasphemous,  may  I  justly  term  it,  for  any  to  dare  to  assert 
that  forgiveness  is  impossible  to  God,  which  is  not  only  possible, 
but  enjoined  to  men. 

S.  *'  For  God  so  loved  the  world,  that  he  gave  his  only  be- 
gotten Son,  that  whosoever  believeth  in  him  should  not  perish, 
but  have  everlasting  life."  John  iii.  16. — By  which  it  appears, 
that  God's  love  is  not  the  effect  of  Christ's  satisfaction,  but 
Christ  is  the  proper  gift  and  effect  of  God's  love 

9.  "  To  him  gWc  all  the  })rophets  witness,  that  through  his 
name,  whosoever  believetii  in  him,  shall  receive  remission  of 
sins."  Acts  X.  43. — So  that  remission  came  by  believing  his 
testimony,  and  obeying  his  precepts,  and  not  by  a  strict  satis- 
faction. 

10.  "  If  God  be  for  us,  who  can  be  against  us?  He  that 
spared  not  his  own  Son,  but  delivered  him  up  for  us  all." 
Rom.  viU.  31,  ox; — Whicli  evidently  declares  it  to  be  God's  act 
of  love,  otherwise,  if  he  must  be  paid,  he  should  be  at  the  charge 
of  his  own  satisfaction,  for  he  delivered  up  the  Son. 

11.  "  And  all  things  are  of  God,  who  hatl»  reconciled  us  to 
himself  by  Jesus  Christ,  and  hath  given  to  us  the  ministry  of 
reconciliation,  to  wit,  that  God  was  in  Christ,  reconciling  the 
world  to  himself,  not  imputing  their  trespasses  unto  them." 
2  Cor.  V.  18,  19. — How  undeniable  apparent  is  it,  that  God  is 
so  far  from  standing  off  in  high  displeasure,  and  upon  his  own 
terms,  contracting  with  his  Son  fur  a  satisfaction,  as  being 
otherwise  incapal)le  to  b«^  reconciled,  that  be  became  himself 
the  reconciler  by  Christ,  and  afterwards  by  the  apostles,  his 
ambassadors,  to  whom  was  committed  the  ministry  of  recon- 
ciliation. 

12.  *'  In  whom  we  have  redemption  through  his  blood,  the 
forgiveness  of  sins,  according  to  the  riches  of  his  grace." 
Eph.  i.  7. — Now  what  relation,  satisfaction  has  to  forgiveness 
of  sins,  or  how  any  can  construe  grace  to  be  strict  justice,  the 
meanest  understanding  may  determine. 

13.  *'  But  the  God  of  all  grace,  who  hath  called  us  unto  his 
eternal  glory,  by  Christ  Jesus."  1  Pet.  v.  10. — He  does  not 
say  that  God's  jusfice,  in  consideration  of  Christ's  satisfac- 
tion, acquitted  us  from  sins  past,  present,  and  to  come,  and 


^9 

{hercforc  liatli  talkd  us  to  liis  eternal  gloiy  ;  but  from  hi;} 
grace. 

1*.  *"  In  this  was  tiumiiV  st  the  love  of  God  towards  us,  be- 
cause that  G(kI  sent  his  only  begotten  Son  iulo  the  worlii,  that 
we  iniglit  live  tiii'ough  liini."  1  John  iv.  9. — VVhieli  plainly 
attributes  ChriM  in  his  doctrine,  life,  miracles,  death,  and  suf- 
ferings, to  God,  as  the  gift  and  expression  of  his  eternal  love, 
for  the  salvation  of  men. 

1.  In  abolishing  that  other  covenant,  which  consisted  in  ex- 
ternal and  shadowy  ordinances,  and  that  made  none  clean  as 
concerning  the  conscience. 

3.  In  promulgating  Iiis  message,  of  a  most  free  and  univer- 
sal tender  of  life  and  salvation,  to  all  that  believed  and  follow- 
ed him,  (the  Light,)  in  all  his  righteousness  j  the  very  end  of 
his  appearance  being  to  destroy  the  works  of  the  devil,  and 
which  every  njan  only  comes  to  experience,  as  he  walks  in  an 
iioly  subjection  to  that  measure  of  light  and  grace,  wherewith 
the  fulness  hath  enlightened  him. 

.3.  In  seconding  his  doctrines  with  signs,  miracles, and  a  most 
innocent  self-denying  life. 

4.  In  ratifying  and  confirming  all,  (with  great  love  and  holy 
resignati<m,)  by  the  offering  up  of  his  body,  to  be  crucified  by 
wicked  hands  :  who  is  now  ascended  far  above  all  heavens, 
and  is  thereby  become  a  most  complete  captain,  and  perfect 
example. 

So  that  I  can  by  no  means  conclude,  but  openly  declare,  that 
the  scriptures  of  truth,  are  not  only  silent  in  reference  to  this 
doctrine  of  rigid  satisfaction,  but  that  it  is  altogether  inconsis- 
tent with  the  dignity  of  God,  and  very  repugnant  to  the  con- 
ditions, nature,  and  tendency  of  that  second  covenant,  con- 
corning  whicji  their  testimony  is  so  clear. 


The  nbsurilities,  that  unavoidably  follow  the  comparison   of  this 
doctrine,  with  the  sense  of  scripture. 

1.  That  God  is  gracious  to  forgive,  and  yet  it  is  impossible 
for  him,  ur!cL.>  die  d»  bt  be  fully  satisfied. 

2.  That  the  finite  and  impotent  creature,  is  more  capable  of 
extending  mere}  and  forgiveness,  than  the  infinite  and  omnipo- 
tent Creator. 

3.  That  God  so  loved  the  world,  he  gave  his  only  Son  to  save 
it;  and  yet  that  God  stood  off  in  high  displeasure,  and  Christ 
gave  himself  to  God  as  a  complete  satisfaction  to  his  offended 
justice.  With  many  more  such  like  gross  consequences  that 
might  he  drawn. 


80 

Mejuted  from  right  reasoih 

But  if  we  should  grant  a  scripture  silence,  as  to  the  neces- 
sity of  Christ's  so  satisfying  his  Father's  justice  ;  yet  so  mani-^ 
fest  would  be  the  contradictions,  and  foul  the  repugnancies  to 
right  reason,  that  he  who  had  not  veiled  his  understanding 
with  the  dark  suggestions  of  unwarrantable  tradition,  or  con- 
tracted bis  judgment  to  the  implicit  apprehensions  of  some 
over-valued  acquaintance,  might  with  great  facility  discrimi- 
nate to  a  full  resolution  in  this  point.  For  admitting  God  to 
be  a  creditor,  or  he  to  whom  the  debt  should  be  paid,  and  Christ 
he  that  satisfies  or  pays  it  on  the  behalf  of  man,  the  debtor, 
this  question  will  arise,  whether  he  paid  that  debt,  as  God,  or 
man,  or  both  ?  (to  use  their  own  terms.) 

J^Tot  as  God, 

1.  In  that  it  divides  the  unity  of  the  God-head,  by  two  dis- 
tinct acts,  of  being  offended,  and  not  offended  ;  of  condemning 
justice  and  redeeming  mercy ;  of  requiring  a  satisfaction,  and 
then  making  it. 

2.  Because  if  Christ  pays  the  debt  as  God,  then  the  Father 
and  the  Spirit  being  God,  they  also  pay  the  debt. 

3.  Since  God  is  to  be  satisfied,  and  that  Christ  is  God,  he 
consequently  is  to  be  satisfied  ;  and  who  shall  satisfy  his  infi- 
nite justice  ? 

4.  But  if  Christ  has  satisfied  God  the  Father,  Christ  being 
also  God,  it  will  follow  then  that  he  has  satisfied  himself,  which 
cannot  be. 

5.  But  since  God  the  Father  was  once  to  be  satisfied,  and 
iliat  it  is  impossible  he  should  do  it  himself,  nor  yet  the  Son  or 
Spirit,  because  the  same  God  ;  it  naturally  follows,  that  the 
debt  remains  unpaid,  and  these  satisfactionists  thus  far  are 
still  at  a  loss. 

JVot  as  man. 

6.  The  justice  offended  being  infinite,  his  satisfaction  ought 
to  bear  a  proportion  therewith,  which  Jesus  Christ,  as  man, 
could  never  pay,  he  being  finite,  and  from  a  finite  cause,  could 
not  proceed  an  infinite  effect ;  for  so  man  may  be  said  to  bring 
forth  God,  since  nothing  below  the  divinity  itself,  can  rightly 
be  styled  infinite. 

J^ot  as  God  and  man. 

7.  For  where  two  mediums,  or  middle  propositions,  are 
singly  inconsistent  with  the  nature  of  the  end  for  which  they 


81 

were  at  iirst  propounded,  their  conjunction  docs  rather  aug- 
ment than  lessen  the  diflSculty  of  its  accomplishment.  And 
this,  I  am  persuaded,  must  be  obvious  to  every  unbiased  under- 
standing. 

But  admitting  one  of  these  three  mediums  possible  for  the 
payment  of  an  infinite  debt ;  yet,  pray  observe  the  most  un- 
worthy and  ridiculous  consequences,  that  unavoidably  will  at- 
tend the  impossibility  of  God's  pardoning  sinners  without  a 
satisfaction. 

Consequtiiccs  irreligious  and  irrational. 

1.  That  it  is  unlawful  and  impossible  for  God  Almigiity  to 
be  gracious  and  merciful,  or  to  pardon  transgressors ;  than 
which,  what  is  more  unworthy  of  God. 

2.  That  God  was  inevitably  compelled  to  this  way  of  saving 
men  ; — the  highest  affront  to  his  incontrolable  nature. 

3.  That  it  was  unworthy  of  God  to  pardon,  bat  not  to  inflict 
punishment  on  the  innocent,  or  require  a  satisfaction  where 
there  was  nothing  due. 

4.  It  doth  not  only  disacknowledge  the  true  virtue  and  real 
intent  of  Christ's  life  and  death,  but  entirely  deprives  God  of 
that  praise  which  is  owing  to  his  greatest  love  and  goodness. 

5.  It  represents  the  Son  more  kind  and  compassionate  than 
the  Father.  Whereas,  if  both  be  the  same  God,  then  either 
the  Father  is  as  loving  as  the  Son,  or  the  Son  as  angry  as  the 
Father. 

6.  It  robs  God  of  the  gift  of  his  Son  for  our  redemption^ 
(which  the  scriptures  attribute  to  the  unmerited  love  he  had  for 
the  world,)  in  affirming  the  Son  purchased  that  redemption  from 
the  Father,  by  the  gift  of  himself  to  God,  as  our  complete 
satisfaction. 

7.  Since  Christ  could  not  pay  what  was  not  his  own,  it  fol 
lows  that  in  the  payment  of  his  own,  the  case  still  remains 
equally  grievous;  since  the  debt  is  not  hereby  absolved  or  for- 
given, but  transferred  only  ;  and  by  consequence  we  are  no  bet- 
ter provided  for  salvation  than  before,  owing  that  now  to  the 
Son  which  was  once  owing  to  the  Father. 

8.  It  no  way  renders  man  beholding,  or  in  the  least  obliged 
to  God,  since  by  their  doctrine  he  would  not  have  abated  us, 
nor  did  he  Christ,  the  last  farthing,  so  that  the  acknowledg- 
ments are  peculiarly  the  Son's ;  which  destroys  the  whole  cur- 
rent of  scripture  testimony,  for  his  good  will  towards  men.— 
Oh  !  the  infamous  portraiture  this  doctrine  draws  of  the  Infi- 
nite Goodness !  Is  this  your  retribution,  0  injurious  satisfac- 
tionist"  ?  ^ 

9.  That  God's  ju'stice  is  satisfied  for  sins  past,  present,  and 

L 


82 

to  come  ;  whereby  God  and  Christ  have  lost  both  their  power  of 
enjoying  godliness,  and  prerogative  of  ])unishing  disobedience. 
For  what  is  once  paid,  is  not  revokcable  ;  and  if  punishment 
should  arrest  any  for  their  debts,  it  either  argues  a  breach  on 
God's,  or  Christ's  part,  or  else  that  it  has  not  been  sufficiently 
solved,  and  the  penalty  completely  sustained  by  another  :  for- 
getting, "that  every  one  must  appear  before  the  judgment 
seat  of  Christ,  to  receive  according  to  the  things  done  in  the 
body."  2  Cor.  v.  10. — Yea,  "  every  one  must  give  an  ac- 
count of  himself  to  God."  Rom.  xiv.  12. — But  many  more  are 
the  gross  absurdities  and  blasphemies  that  arc  the  genuine 
fruits  of  this  so  confidently  believed  doctrine  of  satisfaction. 

A  CAUTION. 

Let  me  advise,  nay,  warn  thee,  reader,  by  no  means  to  ad- 
mit an  entertainment  of  this  principle,  by  whomsoever  recom- 
mended ;  since  it  does  not  only  divest  the  glorious  God  of  his 
sovereign  power,  both  to  pardon  and  punish,  but  as  certainly 
insinuates  a  licentiousness,  at  least  a  liberty  that  unbecomes 
the  nature  of  that  ancient  gospel  once  preached  among  the 
primitive  saints,  and  that  from  an  apprehension  of  a  satisfac- 
tion once  paid  for  all.  Whereas,  I  must  tell  thee,  that  unless 
thou  seriously  repent,  and  no  more  grieve  God's  holy  spirit, 
placed  in  thy  inmost  parts,  but  art  thereby  taught  to  deny  all 
ungodliness,  and  led  into  all  righteousness  ;  at  the  tribunal  of 
the  Great  Judge  thy  plea  shall  prove  invalid,  and  thou  receive 
thy  reward  without  respect  to  any  other  thing  than  the  deeds 
done  in  the  body.  "  Be  not  deceived,  God  will  not  be  mocked  ; 
such  as  thou  sowest,  such  shalt  thou  reap,"  Gal.  vi.  7. ;  which 
leads  me  to  the  consideration  of  my  third  head,  viz.  justifica- 
tion by  an  imputative  righteousness. 


The  justificaiion  of  impure  persons,  bij  an  in^mtative  righteous- 
ness, refuted  from  scripture. 

Doctrine.  *<That  there  is  no  other  way  for  sinners  to  be  jus- 
tified in  the  sight  of  God,  than  by  the  imputation  of  that  righ- 
teousness of  Christ,  long  since  performed  personally  ;  and  that 
sanctification  is  consequential,  not  antecedent." 

Refutation.  1.  "  Keep  thee  far  from  a  false  matter  ;  and 
the  innocent  and  righteous  slay  thou  not ',  for  I  will  not  justify 
the  wicked."  Ex.  xxiii.  7.  Whereon  I  ground  this  argument, 
that  since  God  has  prescribed  an  inoffensive  life,  as  that  which 
can  only  give  acceptance  with  him,  and  on  the  contrary  hath 


83 

tletermined  never  to  justify  the  wicked,  tlicn  wili  it  necessarily 
follow,  that  unless  this  so  much  believed  imputative  righteous- 
ness, had  that  effectual  influence,  as  to  regenerate  and  redeem 
the  soul  from  sin,  on  which  the  malediction  lies,  he  is  as  far  to 
seek  for  justification  as  before.  For  whilst  a  person  is  really 
guilty  of  a  false  matter,  I  positively  assert  from  the  authority 
and  force  of  this  scripture,  he  cannot  be  in  a  state  of  justifica- 
tion. And  as  God  will  not  justify  the  wicked,  so  by  the  ac- 
knowledged reason  of  contraries,  the  just  he  will  never  con- 
demn, but  they,  and  they  only,  are  the  justified  of  God. 

2.  "  He  that  justifieth  the  wicked,  and  he  that  condemneth 
the  just,  even  they  both  are  an  abomination  to  the  Lord."  Prov. 
xvii.  15.  It  would  very  opportunely  be  observed,  that  if  it  is 
so  great  an  abomination  in  men  to  justify  the  wicked,  and  con- 
demn the  just,  how  much  greater  would  it  be  in  God,  which  this 
doctrine  of  imputative  righteousness  necessarily  does  imply, 
that  so  far  disengages  God  from  the  person  justified,  as  that  his 
guilt  shall  not  condemn  him,  nor  his  innoeency  justify  him  ? 
But  will  not  the  abomination  appear  greatest  of  all,  when  God 
shall  be  found  condemning  of  the  just,  on  purpose  to  justify  the 
wicked,  and  that  he  is  thereto  compelled,  or  else  no  salvation  ; 
which  is  the  tendency  of  their  doctrine,  who  imagine  the  righ- 
teous and  merciful  Grod,  to  condemn  and  punish  his  innocent 
Son,  that  he  having  satisfied  for  our  sins,  we  might  be  justified 
(whilst  unsanctificd)  by  the  imputation  of  his  perfect  righteous- 
ness. Oh  !  Why  should  this  horrible  thing  be  contended  for  by 
christians  ? 

3.  "  The  son  shall  not  bear  the  iniquity  of  his  father ;  the 
righteousness  of  the  righteous  shall  be  upon  him,  and  the  wick- 
edness of  the  wicked  shall  be  upon  him.  When  a  righteous 
man  turncth  away  from  his  righteousness,  for  his  iniquity  that 
he  hath  done  shall  he  die."  Again  :  "  When  the  wicked  man 
turneth  away  from  his  wickedness,  and  doeth  that  which  is 
lawful  and  right,  he  shall  save  his  soul  alive ;  yet  saith  the 
house  of  Israel,  the  ways  of  the  Lord  are  not  equal :  are  not 
my  ways  equal  ?"  Ezek.  xviii.  20,  26,  27,  29.  If  this  was  once 
equal,  it  is  so  still,  for  God  is  unchangeable  :  and  therefore  I 
shall  draw  this  argument,  that  the  condemnation  or  justification 
of  persons,  is  not  from  the  imputation  of  another's  righteous- 
ness, but  the  actual  performance  and  keeping  of  God's  righteous 
statutes  or  commandments  ;  otherwise  God  should  forget  to  be 
equal.     Therefore  how  wickedly  unequal  are  those,  who  not 

from  scripture  evidences^  hut  their  own  dark  conjectures  and  inter- 
pretations of  obscure  passages^  would  frame  a  doctrine  so  mani- 
festly inconsistent  with  God's  most  pure  and  equal  nature; 
making  him  to  condemn  the  righteous  to  death,  and  justify  the 
wicked  to  life,  from  the  imputation  of  another's  righteousness : — • 
H  most  unequal  way  indeed. 


84 

•i.  •'  JNot  every  one  that  saith  unto  me  Lord,  Lord,  shall  enter 
into  the  kingdom  of  heaven,  but  he  that  doeth  the  will  of  my 
Father."  "  Whosoever  heareth  these  sayings  of  mine,  and 
doeth  them,  I  will  liken  him  unto  a  wise  man  which  built  his 
house  upon  a  rock,"  &c.  Mat.  vii.  21,  24,  25.  How  very  fruit- 
ful are  the  scriptures  of.  truth,  in  testimonies  against  this  absurd 
and  dangerous  doctrine.  These  words  seem  to  import  a  two- 
fold righteousness,  the  first  consists  in  sacrifice,  the  last  in  obe- 
dience. The  one  makes  a  talking,  the  other  a  doing  christian. 
I  in  short  argue  thus :  If  none  can  enter  into  the  kingdom  of 
heaven,  but  they  that  do  the  Father's  will,  then  none  are  justi- 
fied, but  they  who  do  the  Father's  will,  because  none  can  enter 
into  the  kingdom,  but  such  as  are  justified.  Since,  therefore, 
there  can  be  no  admittance  had,  without  performing  that  righ- 
teous will,  and  doing  those  holy  and  perfect  sayings  ;  alas !  to 
Avhat  value  will  an  impntatire  righteousness  amount,  when  a  poor 
soul  shall  awake  polluted  in  its  sin,  by  the  hasty  calls  of  death, 
to  make  its  appearance  before  the  judgment  seat,  where  it  is 
impossible  to  justify  the  wicked,  or  that  any  should  escape  un- 
condemncd,  but  such  as  do  the  will  of  God. 

5.  "  If  ye  keep  my  commandments,  ye  shall  abide  in  my  love, 
even  as  I  have  kept  my  Father's  commandments,  and  abide  in 
his  love."  John  xv.  10.  From  whence  this  argument  doth  na- 
turally arise.  If  none  are  truly  justified  that  abide  not  in 
Christ's  love,  and  that  none  abide  in  his  love,  who  keep  not  his 
commandments,  then  consequently  none  are  justified  but  such 
as  keep  his  commandments.  Besides,  here  is  the  most  palpable 
opposition  to  an  imputative  righteousness  that  may  be.  For 
Christ  is  so  far  from  telling  them  of  such  a  way  of  being  justi- 
fied, that  he  informs  them  the  reason  why  he  abode  in  his  Fa- 
ther's love,  was  his  obedience ;  and  is  so  far  from  telling  them 
of  their  being  justified,  whilst  not  abiding  in  his  love,  by  virtue 
of  his  obedience  imputed  to  them,  that  unless  they  keep  his 
commands,  and  obey  for  themselves,  they  shall  be  so  remote 
from  an  acceptance,  as  wholly  to  be  cast  out; — in  all  which 
Christ  is  our  example. 

6.  "  Ye  are  my  friends,  if  ye  do  whatsoever  I  command  you." 
John  XV.  14.  We  have  almost  here  the  very  words,  but  alto- 
gether the  same  matter,  which  affords  us  thus  much,  without 
being  Christ's  friends  there  is  no  being  justified.  But  unless 
we  keep  his  commandments,  it  is  impossible  we  should  be  his 
friends;  it  therefore  necessarily  follows,  that  except  we  keep 
his  commandments,  there  is  no  being  justified.  Or,  in  short 
thus :  If  the  way  to  be  a  friend,  is  to  keep  the  commandments, 
then  the  way  to  be  justified  is  to  keep  the  commandments,  be- 
cause none  can  obtain  the  quality  of  a  friend,  and  remain  un- 
justified, or  be  truly  justified,  whilst  an  enemy,  which  he  cer- 
tainly is,  that  keeps  not  the  commandments. 


85 

7.  "For  not  the  hearers  of  the  law  are  just  before  God,  but 
the  doers  of  the  law  shall  be  justified."  Rom.  ii.  13.     From 
whence  how  unanswerably  may  I  observe,  unless  we  become 
doers  of  that  law,  which  Christ  came  not  to  destroy,  but,  as  our 
example,  to  fulfil,  we  can  never  be  justified  before  God.  Where- 
fore obedience  is  so  absolutely  necessary,  that  short  of  it  there 
can  be  no  acceptance.     Nor  let  any  fancy  that  Christ  hath  so 
fulfilled  it  for  them,  as  to  exclude  their  obedience  from  being 
requisite  to  their  acceptance,  but  as  their  pattern  j  •'  for  un- 
less ye  follow  me,"  saith  Christ,  "  ye  cannot  be  my  disciples." 
And  it  is  not  only  repugnant  to  reason,  but  in  this  place  parti- 
cularly refuted ;  for  if  Christ  had  fulfilled  it  on  our  behalf,  and 
we  not  enabled  to  follow  his  example,  there  would  not  Hp  doers^ 
but  onq  doer  only  of  the  law  justified  before  God.     In  short,  if 
Avithout  obedience  to  the  righteous  law  none  can  be  justified, 
then  all  our  hearing  of  the  law,  with  but  the  mere  imputation  of 
another's  r«8"hteousness,  whilst  we  are  actually  breakers  of  it, 
is  excluded,  as  not  justifying  before  God.     "  If  you  fulfil  the 
royal  law,  ye  do  well ;  so  speak  ye,  and  so  do  ye,  as  they  that 
shall  be  judged'*  thereby. 

8.  "  If  ye  live  after  the  flesh,  ye  shall  die  ;  but  if  ye  through 
the  spirit,  do  mortify  the  deeds  of  the  body,  ye  shall  live." 
Rom.  viii.  13.  No  man  can  be  dead,  and  justified  before  God, 
for  so  he  may  be  justified  that  lives  after  the  flesh  ;  therefore 
they  only  can  be  justified  that  are  alive.  From  whence  this 
follows,  if  the  living  are  justified  and  not  the  dead,  and  that 
none  can  live  to  God,  but  such  as  have  mortified  the  deeds  of 
the  body  through  the  spirit,  then  none  can  be  justified  but  they 
who  have  mortified  the  deeds  of  the  body  through  the  spirit.  So 
that  justification  does  not  go  before,  but  is  subsequential  to  the 
mortification  of  lusts,  and  sanctification  of  the  soul,  through  the 
Spirit's  operation. 

9.  «  For  as  many  as  are  led  by  the  Spirit  of  God,  are  the 
SOBS  of  God."  Rom.  viii.  14^. — How  clearly  will  it  appear  to 
any  but  a  cavilling  and  tenacious  spirit,  that  man  can  be  no 
farther  justified,  than  as  he  becomes  obedient  to  the  Spirit's 
leadings.  For  if  none  can  be  a  son  of  God,  but  he  that  is  led 
by  the  Spiritof  God,  then  nonecan  be  justified  without  being  led 
by  the  Spirit  of  God,  because  none  can  be  justified  but  he  th^t  is  a 
son  of  God.  So  that  the  way  to  justification  and  son-ship,  is 
through  obedience  to  the  Spirit's  leadings,  that  is,  manifesting 
the  holy  fruits  thereof  by  an  innocent  life  and  conversation, 

10.  '♦  But  let  every  man  prove  his  own  work,  and  then  shall 
he  have  rejoicing  in  himself  alone,  and  not  in  another.''  <'  Be 
not  deceived,  for  whatsoever  a  man  soweth,  that  shall  he  reap." 
Gal.  vi.  4,  7. — If  rejoicing  and  acceptance  with  God,  or  the 
contrary,  are  to  be  reaped  from  the  work  tliat  a  man  soweth, 


86 

either  to  the  flesh  or  to  the  Spirit,  then  is  tlie  doctrine  of  accep- 
tance, and  ground  of  rejoicing,  from  the  works  of  another,  ut- 
terly excluded,  every  man  reaping  according  to  what  he  hath 
sown,  and  bearing  his  own  burden. 

11.  «  Was  not  Abraham  our  father  justified  by  works,  when 
he  had  offered  Isaac  his  son  upon  the  altar?  Yc  see  then  how 
that  by  works  a  man  is  justified,  and  not  by  faith  only." 
Jam.  ii.  21,  24. — He  that  will  seriously  peruse  this  chapter, 
shall  doubtless  find  some,  to  whom  this  epistle  was  wrote,  of  the 
same  spirit  with  the  satisfactionists  and  imputarians  of  our 
time,  they  fain  would  have  found  out  a  justification  from  faith 
in  the  imputation  of  another's  righteousness.  But  James,  an 
apostle  of  the  Most  High  God,  who  experimentally  knew  what 
true  faith  and  justification  meant,  gave  them  to  understand 
from  Abraham's  self-denying  example,  that  unless  their  faith. 
in  the  purity  and  power  of  God's  grace,  had  that  effectual  opera- 
tion to  subdue  every  beloved  lust,  wean  from  every  Delilah, 
and  entirely  to  resign  and  sacrifice  Isaac  himself,  their  faith 
was  a  fable,  or  as  a  body  without  a  spirit.  And  as  righteous- 
ness, therefore,  in  one  person  cannot  justify  another  from  un- 
righteousness, so  whoever  now  pretend  to  be  justified  by  faith, 
whilst  not  led  and  guided  by  the  Spirit  into  all  the  ways  of  truth, 
and  works  of  righteousness,  tlieir  faith  they  will  find  at  last  a 
fiction. 

12.  "  Little  children,  let  no  man  deceive  you,  he  that  doeth 
righteousness,  is  righteous,  as  God  is  righteous,  (but)  he  that 
€ommittPth  sin  is  of  the  devil."  l  John  iii.  7,  S. — From  whence 
it  may  be  very  clearly  argued,  that  none  can  be  in  a  state  of 
justification,  from  the  righteousness  performed  by  another  im- 
puted to  them,  but  as  they  are  actually  redeemed  from  the  com- 
mission of  sin.  For,  if  <«  he  that  committeth  sin  is  of  the  devil," 
then  cannot  any  be  justified  completely  before  God,  who  is  so  in- 
completely redeemed,  as  yet  to  be  under  the  captivity  of  lust, 
since  then  the  devil's  seed,  or  offspring  may  be  justified  ;  but 
that  is  impossible.     It  therefore  follows,  that  as  he  who  doeth 
rigiiteousness,  is  righteous,  as  God  is  righteous ;  so  no  farther 
is' he  like  God.  or  justifiable.     For  in  whatsoever  he  derogates 
from  the  works  of  that  faith,  which  is  held  in  a  pure  conscience, 
he  is  no  longer  righteous  or  justified,  but  under  condemnation 
as  a  transgressor,  or  disobedient  person  to  the  righteous  com- 
mandment.    And  if  any  would  obtain  the  true  state  of  justifica- 
tion, let  them  circumspectly  observe  the  holy  guidings  and  in- 
structions of  that  unction,  to  which  the  apostle  recommended 
the  ancient  churches,  that  thereby  they  may  be  led  out  of  all 
ungodliness,  into  truth  and  holiness ;  so  shall  they  find  accep- 
tance with  the  Lord,  who  has  determined,  "never  to  justify 
the  wicked." 


87 
Refidcd  j'roni  right  reason. 

1.  Because  it  is  impossible  for  God  to  justify  that  which  is 
both  opposite  ami  destructive  to  the  purity  of  his  own  nature,  as 
this  doctrine  necessarily  obliges  him  to  do,  in  accepting  the 
wicked,  as  not  such,  from  the  imputation  of  another's  righteous- 
ness. 

2.  Since  man  was  justiiied  before  God,  whilst  in  his  native 
innoccncy,  and  never  condemned  till  he  had  erred  from  that 
pure  state  ;  he  never  can  be  justified,  whilst  in  the  frequent 
commission  of  that  for  which  tl»e  condemnation  came.  There- 
fore to  be  justified,  his  redcmplion  must  be  as  entire  as  his  fall. 

3.  Because  sin  came  not  by  imputation,  but  actual  transgres- 
sion ;  for  God  did  not  condemn  his  creature  for  what  he  did  not, 
but  what  he  did;  therefore  must  the  righteousness  be  as  per- 
sonal for  acceptance,  otherwise  these  two  things  will  necessa- 
rily follow:  First,  That  he  may  be  actually  a  sinner,  and  yet  not 
under  the  curse.  Secondly,  That  the  power  of  the  first  Adam 
to  death,  was  more  prevalent  than  the  power  of  the  second  Adam 
to  life. 

4.  It  is  therefore  contrary  to  sound  reason,  that  if  actual 
sinning  brought  death  and  condemnation,  any  thing  besides 
actual  obedience  unto  righteousness,  should  bring  life  and  jus- 
tification. For  death  and  life,  condemnation  and  justification, 
being  vastly  opposite,  no  man  can  be  actually  dead  and  imputa- 
tively  alive.  Therefore  this  doctrine,  so  much  contended  for,  car- 
ries this  gross  absurdity  with  it,  that  a  man  may  be  actually  sin- 
ful, yet  imputatively  righteous;  actually  judged  and  condemn- 
ed, yet  imputatively  justified  and  glorified.  In  short,  he  may 
be  actually  damned,  and  yet  imputatively  saved ;  otherwise  it 
must  be  acknowledged,  that  obedience  to  justification  ought  to^ 
be  as  personally  extensive,  as  was  disobedience  to  condemna- 
tion. In  wliich  real,  not  imputative  sense,  those  various  terms 
of  sanctification,  righteousness,  resurrection,  life,  redemption, 
justification,  &c.  are  most  infallibly  to  be  understood. 

5.  Nor  are  those  words,  impute,  iinpiitedf  imputeth,  imputingf 
used  in  scripture  by  way  of  opposition,  to  that  which  is  actual 
and  inherent,  as  the  assertors  of  an  imputative  righteousness  do 
by  their  doctrine  plainly  intimate ;  but  so  much  the  contrary, 
as  that  they  are  never  mentioned,  but  to  express  men  really 
and  personally  to  be  that  which  is  imputed  to  them,  whether  as 
guilty,  as  remitted,  or  as  righteous.  For  instance :  ««  What 
man  soever  of  the  house  of  Israel,  that  killeth  an  ox,  and  bring- 
cth  it  not  to  the  door  of  the  tabernacle,  to  offer  unto  the  Lord, 
blood  shall  be  imputed  unto  that  man."  Lev.  xvii.  ,'>,  i. — or 
charged  upon  him  as  guilty  thereof. — '<  A,nd  Shimei  said  unto  the 
Jving,  let  not  my  Lord  impute  iniquity  unto  me,  for  thy  servant 
doth  know  that  I  have  sinned."  2  Sam,  xix.  18, 19,  20, 


-      88 

6.  "  But  sin  is  not  imputed  where  there  is  no  law."  Rom.  v.  IS* 
From  whence  it  is  apparent  that  there  could  be  no  imputation^ 
or  charging  of  guilt  upon  any,  but  such  as  really  were  guilty. 
Next,  it  is  used  about  remission  :    "  Blessed  is  the  man  unto 
whom  the  Lord  imputeth  not  iniquity ;"  Psal.  xxxii.  2. — or,  as 
the  foregoing   words    have  it,   **  whose  transgression   is  for- 
given." Where  the  non-imputation  doth  not  argue  a  non-reality 
of  sin,  but  the  reality  of  God's  pardon  ;  for  otherwise  there 
would  be  nothing  to  forgive,  nor  yet  a  real  pardon,  but  only  im- 
putative,  which  according  to  the  sense  of  this  doctrine,  I  call 
imaginary.     Again  :  *<  God  was  in  Christ  reconciling  the  world 
unto  himself,  not  imputing  their  trespasses  unio  them."  2  Cor. 
V.  19. — Where  also  non-imputation,  being  a  real  discharge  for 
actual  trespasses,  argues  an  imputation,  by  the  reason  of  con- 
traries, to  be  a  real  charging  of  actual  guilt.     Lastly,  it  is  used 
in  relation  to  righteousness.    <*  Was  not  Abraham  justified  by 
works  when  he  offered  Isaac  ?  And  by  works  was  faith   made 
perfect,  and  the  scripture  was  fulfilled,  which  saith,  Abraham 
believed  God,  and  it  was  imputed  unto  him  for  righteousness." 
Jam.  ii.  21, 22,  23. — By  which  we  must  not  c(mceive,  as  do  the 
dark  imputarians  of  this  age,  that  Abraham's  offering  personal- 
ly was  not  a  justifying  righteousness,  but  that  God  was  pleased 
to  account  it  so  ;  since  God  never  accounts  a  thing  that  which 
it  is  not.     Nor  was  there  any  imputation  of  another's  righteous- 
ness to  Abraham,  but  on  the  contrary,  his  j-ersonal  obedience 
was  the  ground  of  that  just  imputation.     And  therefore  that  any 
should  be  justified  from  the  imputation  of  another's  righteous- 
ness, not  inherent,  or  actually  possessed  by  them,  is  both  ridicu- 
lous and  dangerous.     Ridiculous,  since  it  is  to  say  a  man  is  rich 
to  the  value  of  a  thousand  pounds,  whilst  he  is  not  really  or  per- 
sonally worth  a  groat,  from  the  imputation  of  another  who  has 
it  all  in  his  possession.     Dangerous,  because  it  begets  a  confi- 
dent persuasion  in  many  people  of  their  being  justified,  whilst  in 
captivity  to  those  lusts,  whose  rewai'd  is  condemnation.  WHience 
came  that  usual  saying  amongst  many  professors  of  religion, 
that  God  looks  not  on  them  as  they  are  in  themselves,  but  as 
they  are  in  Christ.  Not  considering  that  none  can  be  in  Christ, 
who  are   not  new  creatures,  which  those  cannot  be  reputed, 
w^ho  have  not  disrobed  themselves  of  their  old  garments,  but 
are  still  enmantled  with  the  corruptions  of  the  old  man. 

Consequences  irreligious  and  irrational. 

1.  It  makes  God  guilty  of  what  the  scriptures  say  is  an 
abomination,  to  wit,  that  he  justifieth  the  wicked. 

2.  It  makes  him  look  upon  persons  as  they  are  not,  or  with 
respect,  which  is  unworthy  of  his  most  equal  nature.  * 


89 

5.  He  is  hereby  at  peace  with  the  wicked,  (if  justified  whilst 
sinners.)  who  said,"  thtre  is  no  peace  to  the  wicked." 

4.  It  does  not  only  ini|)ly  communion  with  them  here,  in  an 
imperftct  state,  but  so  to  all  eternity,  for  •«  whom  he  jusrified, 
thesn  lie  also  glorified."  Horn.  viii.  30. — Therefore  whom  he 
justified  whilst  sinners,  them  he  also  glorified  whilst  sinners. 

5.  It  onl.)  secures  from  the  wages,  not  the  dominiMn  of  sin, 
whereby  something  that  is  sinful  comes  to  be  justified,  and  that 
which  defileth,  to  enter  Goil's  kingdom. 

6.  It  renders  a  man  justified  and  condemned,  dead  and  alive, 
redefined  and  not  redeemed  at  the  same  time,  the  one  by  an  im- 
putative righteousness,  the  other  a  personal  unrii;hteousness. 

7.  It  flatters  men,  whilst  subject  to  the  world's  lusts,  with  a 
state  of  jusrification.  and  thereby  invalidates  the  very  end  of 
Christ's  appearance,  which  was  t«  destroy  the  worlis  of  the 
devil,  and  take  away  the  sins  of  the  world  ;  a  quite  contrary 
purpose  than  what  the  satisfactionists,  arul  im])utaiians  of  our 
times  have  imagined,  viz.  to  satisfy  for  their  sins,  and  by  his 
imputed  righteousness,  to  represent  them  holy  in  him,  Whilst 
Unijoly  in  themselves.  Therefore  since  it  was  to  take  awa^  sin, 
and  destroy  the  devil's  works,  which  were  not  in  himself,  for 
that  Holy  One  saw  no  corruption,  consequently  in  mankind  ; 
what  can  therefore  be  c«)ncluded  more  evidently  true,  than  that 
gue.lj  in  wh(tm  sin  is  not  taken  away,  and  tlie  devil's  works  un- 
destroyed,  are  strangers,  notwithstanding  their  conceits,  to 
the  very  end  and  purpose  of  Christ's  manifestation. 

Conclusion,  by  way  of  cautioiL 

Thus,  reader,  have  I  led  thee  through  those  three  so  general- 
ly applniided  doctrines.  wImso  confutation  1  hope,  though  thou 
hast  run,  thou  liast  read.  And  tiow  I  call  the  righteous  God  of 
heaven  tobiarme  record,  tiiat  1  have  herein  souglit  nothing  be- 
low tiie  d«'fence  of  his  unity,  mercj,  and  purity,  again'^^t  die 
rude  and  imjjetu<)us  assaults  of  tradition,  press,  and  puipit.  from 
when(;e  !  daily  hear,  what  rationally  inciueeth  me  to  believe,  a 
conspiracy  Is  held  ay  counter-plots,  to  obstruct  the  f  \altati«>n  of 
truth,  and  to  betray  evangelical  doctrines  to  i«ile  traditions. 
But  God  will  rebuke  the  vvinds,  and  destruction  shall  attend  the 
ent  inies  of  his  an;  inted, — Mistake  me  not,  we  never  have  dis- 
owned a  Father.  \\  ord,  and  Spirit,  which  are  one,  but  m«  n*s 
inventions.  For,  1.  Their  trinittf  has  not  so  much  as  a  founda- 
tion in  the  scriptures.  2.  Its  original  was  three  hundred  years 
after  christianitv  was  in  the  world.  3.  It  having  cost  much 
blood  ;  in  the  ooiineil  of  Sirniium,  Anno  sbd,  it  was  decreed, 
**  that  thenceforth  the  controversy  should  not  be  remember- 

M 


90 

ed,  because  the  scriptures  of  God  made  no  mention  thereof."* 
Why  then  should  it  be  mentioned  now  with  a  maranatha  on  all 
that  will  not  bow  to  this  abstruse  opinion.  4.  And  it  doubtless  hath 
occasioned  idolatry ;  witness  the  popish  images  of  Father,  Son, 
and  Holy  Ghost.  5.  It  scandalizelh  Turks,  Jews,  and  Infidels, 
and  palpably  obstructs  their  n^ception  of  the  christian  doctrine. 
Nor  ia  there  more  to  be  said  on  the  behalf  of  the  other  two  ;  for 
1  can  boldly  challenge  any  person  to  give  me  one  scripture 
phrase  which  does  approach  the  doctrine  of  satisfaction,  (much 
less  the  name,)  considering  to  what  degree  it  is  streteJied.  Not 
that  we  d?ny,.  but  really  confess,  that  Jesus  Christ,  in  life,  doc- 
trine, and  doath,  fu'fiilea  his  Father's  will,  and  offered  up  a  most 
satisfactory  sacrifice ;  but  not  to  pay  Ck)d,  or  help  him,  (as  other- 
wise being  unable,)  to  save  men.  And  for  ajustiflcation  by  an 
imputative  righteousness,  whilst  not  real,  it  is  merely  an  imagi- 
nation, not  a  reality,  and  (herefors  rejected;  otherwise  confest 
and  known  to  be  justifying  before  God,  because  there  is  no  abi- 
ding in  ChrisVs  lore  without  keeping  his  commandments.  I  there- 
fore caution  tbseiu  love,  of  whatsoever  tribe,  or  family  of  re- 
ligion thon  mayst  be,  not  longer  to  deceive  thyself  by  the 
over-fond  embraces  of  human  apprehensions  for  divine  myste- 
ries. But  rather  be  informed  that  God  hath  bestowed  a  mea- 
sure of  his  grnce  on  thee  and  me,  to  show  us  what  is  good,  that 
we  may  obey  and  do  it;  which  if  thou  diligently  wilt  obsen'ej 
thou  shalt  be  led  out  of  all  unrighteousness,  and  in  thy  obedi- 
ence shalt  thou  receive  power  to  become  a  son  of  God  ;  in  which 
happy  estate  God  only  can  be  known  by  men,  and  they  know 
themselves  to  be  justified  before  him,  whom  experimentaU|^  to 
know,  by  Jesus  Christ,  is  life  eternal. 


A  postscript  of  ayiimad'cersionSf  upon  Thomas  VindhnVs  confradie- 
tionSf  delivered  in  his  sermon  from  1  John  v.  -i.  at  the  evening 
lecture  in  spittle-yard :  **  For  whatsoever  is  bom  of  God,  orver- 
cumeth  the  world." 


Doctrine  . — "Whatsoever 
person  is  born  of  God,  over- 
cometh  the  world." 


*<  There  is  a  twofold  victory  ; 
the  first  complete,  the  second 
incomplete.'* 


Ahimad.— This  is  as  well «.  contradiction  to  his  text  and  doc- 
trine, as  to  common  sensB^l**  For  besides  that  they  neither  of 
them  say,  «  he  that  is  born  of  God,  cannot  perfectly  overcome 
the  world,"  but  much  the  contrary ;  !  fain   would   understand 


'  Socrat.  Schol.  An,  355.    Cope.  Sirm.  cap.  25.  pa^e.  375. 


91 


bis  iutention  by  an  incomplete  victory.  If  he  means  not  such  a 
one  as  is  obtained  by  the  slaughter  of  every  individual,  but 
that  which  only  subdues  the  force,  and  leads  captive  their  ene- 
mies, yet  will  the  victory  prove  complete  ;  for  if  they  he  so  far 
overcome  as  to  be  disarmed  of  farther  power  to  mischief,  the 
dispute  is  properly  determined.  But  whatsoever  is  incomplete, 
is  but  ovci'eoming,  or  in  the  way  to  victory,  and  victory  is  the 
completing  of  what  was  before  imperfect. 


"  Worldly  lusts  cannot  be  ex- 
tirpated out  of  God's  people  in 
this  world." 


C0NTR.4.1UCT.  *<  Such  over- 
come as  are  born  again,  who 
are  in  Christ,  that  have  east  oflf 
the  old  man,  and  know  a  change 
altogether  new." 

Animad.  If  sin  must  have  a  place  in  them,  how  can  they  be 
born  of  God,  and  have  a  place  in  Christ,  or  cast  off  the  old  man, 
and  know  a  change  altogether  new  ,■' 


«  God's  children  cannot  per- 
fectly overcome  the  lusts  of  this 
world;  they  sometimes  take 
tJiem  captive." 


Contradict.  "  God's  chil- 
dren are  the  greatest  conque- 
rors. Alexander  and  Csesar 
were  conquerors,  but  these 
overcome  their  lusts.'* 

Animad.  What  strange  divinity  is  this  !  That  God's  people 
should  be  conquerors,  and  yet  captives ;  overcome  the  world, 
and  yet  be  overcome  thereby. 

Contradict.  **  Sin  may  ty-  I  «  But  not  have  dominion  ;  it 
rannize  over  believers."  |  is  in  captivity ;  it  is  in  chains." 

Animad.  Who  is  so  absolutely  injurious  and  incontrolable,  as 
a  tyrant  ?  And  notwithstanding  that  he  should  have  no  domi- 
nion, but  be  in  captivity,  and  in  chains,  at  best  are  Bedlam  dis- 
tinctions, and  consequently  unworthy  of  any  man's  mouth  that 
has  a  share  of  common  sense. 


Contradict.  *<  You  must 
kill,  or  be  killed ;  either  you 
must  overcome  the  world,  or 
the  world  you." 

« If  ye  fight,  ye  shall  over- 
come." 


<«  Incompletely ;  he  over- 
comes, when  Jie  breaks  their 
force,  leads  them  cSptiye,  and 
puts  them  into  chains;  but  they 
are  not  at  all  slain,  they  soiao 
times  take  him  captive." 


Animad.  To  kill,  or  be  killed,  admits  no  middle  way  to  es- 
cape ;  yet  that  both  sin  and  God's  children  should  lead  one 
another  captive  ;  and  that  he  which  figlits  shall  overcome,  and 
yet  be  in  danger  of  being  led  captive,  because  completely  a 
conqueror,  to  me  seems  very  strange  doctrine. 

However,  he  goes  on  to  tell  them,  "  Whosoever  is  born  of 
God,  overcometh  the  lusts  of  the  world,  and  he  that  overcometh 
the  lusts  of  the  world,  overcomes  the  devils  of  hell ;  God's  chil- 
dren have  to  do  with  a  conquered  enemy."  Tet  he  would  all 
this  while  be  understood  in  an  « incomplete  sense ;"  and  to 


92 

excite  all  to  fight  for  this  «« incomplete  victory,"  he  recom- 
meiwlod  to  their  consideration,  the  exeelitnt  rewards  ot  t-on- 
querois,  that  is  :  *»  To  him  that  overcoineth,  will  1  give  to  eat 
of  the  tree  of  life,  the  hidden  manna.  1  will  give  him  a  white 
stone,  a  new  name,  power  over  nations,  white  raiment :  yea,  I 
will  make  him  a  pillar  in  the  temple  of  my  God  j  he  shall  go  no 
more  out,  and  1  will  grant  him  to  sit  with  me  in  my  throne." 
Admirable  piivileges,  1  acknowledge!  But  are  they  promised 
to  '•inc(»mplete  conquerors?"     I  judge  not. 

Reader,  by  this  thou  mayst  be  able  to  give  a  probable  con- 
jecture of  th«-  rest.  And  as  I  have  begun  with  him  and  his 
co-dispuiants,  with  them  I  will  end;  who,  notwithstanding  all 
their  boasts  and  calumnies  against  us,  have  so  evaded  those 
many  opportunities  we  have  otfered  thein  by  letters,  verbal 
messages,  and  personal  visits,  that  had  they  any  zeal  for  their 
principles,  love  for  their  reputation,  or  conscience  in  their  pro- 
miscsy  they  would  have  been  induced  to  a  more  direct  and  can- 
did treaty. 

But  as  it  hath  occasioned  the  publication  of  this  little  treatise, 
so  f  am  credibly  informed,  through  the  too  busy  and  malieious 
inquisition  of  some  concerning  it,  (which  have  amounted  to  no 
less  than  positive  repe>rt8,)  it  is  currently  discoursed,  *»how  that 
a  certain  Quaker  hath  lately  espoused  thi'  controversy  against 
R.  F.  and  therein  has  perverted  the  christian  religion,  to  tiiat 
degree,  as  pLiinlv  to  deny  Christ's  coiHing  in  the  flesh  ;"  with 
mucti  more  than  waa  fit  to  be  said,  or  is  fit  to  be  answered. 

But,  reader,  I  jshall  ask  no  other  judge  to  clear  me  from  that 
most  uncharitable  accusation  ;  since  first  I  am  altogether  unac- 
quainted with  R.  F.  nor  ever  did  design  directly  such  a  thing, 
bein.2:  unwilling  to  seek  more  adversaries  than  what  more  nearly 
seek  the  overthrow  of  truth  ;  although  I  doubt  not  but  this  plain 
and  simple  treatise  may  prove  some  confutation  of  his  senti- 
ments. 

And  lastly,  as  concerning  Christ ;  although  the  slander  is  not 
new,  yet  nevertheless  false.  For  I  declare  on  the  behalf  of  »hat 
despised  people,  vulgarly  called  Quakers,  the  grace  of  whirh 
we  testify,  hath  never  taught  us  to  acknowledsre  another  God 
than  he  that  is  the  Father  of  ail  things,  who  fills  heaven  and 
earth.  Neither  to  confess  another  Lord  Jesus  Christ,  than  he 
that  appeared  so  many  hundred  years  ago,  made  of  a  virgin, 
like  unto  us  in  all  things,  sin  excepted  ;  or  any  other  doctrine 
than  was  by  him  declared  and  practised.  Therefore  let  every 
mouth  be  stopped  linm  ever  opening  more,  in  blasphemy  against 
God's  innocent  hpritatj:e,  who  in  principle,  life  and  death,  bear 
an  unanimous  testimony  for  the  only  true  God,  true  Christ,  and 
heavenly  doctrine,  which  in  their  vindication  is  openly  attested 

By 

WILLIAM  PENN. 


INNOCENCY 

PRbSENrED 

BY  WAY  OF  APOLOGY, 

F9B  THC  BOOK  ENTITLEn 

THE  SANDY  FOUNUAriON  SHAKEN. 

To  all  serious  and  inquiring  persons,  particularly  the  inhabitants 
of  the  city  oj  London. 

BY  WILL  J  AM  PENN. 


"  He  that  uttereth  x  slander  is  a  fool."     Prov.  x.  18. 

"  A  false  balance  is  an  abomination  to  the  Lord."     Prov.  xi.  1. 


RELIGION,  although  there  can  be  nothins:  of  greater  con- 
cernment, nor  which  doth  more  essentially  import  the  inKuortal 
happiness  of  men  ;  yet  such  is  the  calamity  of  the  age,  that 
there  is  not  any  thing  they  are  less  solicitous  about,  or  serictus 
in  the  prosecution  tif,  vainly  imagining  it  to  consist  in  the  im- 
plicit subscription  to,  and  verbal  confessirm  of  men's  invented 
traditions  ami  precepts,  whilst  they  neglect  that  more  orthodox 
definition  of  the  apostle  James,  viz.  •'  Pure  religicm  and  unjJe- 
filed  before  God  is,  to  visit  the  fatherless,  and  to  keep  himselt 
unspotted  from  the  world;"  Jam.  i.  17.  and  instead  thereof,  be- 
lieve they  are  performing  the  best  of  services,  in  sacrificing  the 
reputation,  liberty,  estate,  if  not  life  itself  of  others  to  their  own 
tenacious  conceptions;  because  perhaps,  though  perscms  of  more 
virtue,  they  cannot  in  all  punctillios  correspond  tlierewith.  How 
much  1  have  been  made  an  instance  must  needs  be  too  n«»torious 
to  any  that  hold  the  least  intelligence  with  common  fame,  that 
scarce  ever  took  more  pains  to  make  the  proverb  good,  by  prov- 
ing herself  a  liar,  than  in  my  concern  ;  who  have  been  most 
egregiously  slandered,  reviled  and  defamed  by  pulpit,  press, 
and  talk,  terming  me  a  blasphemer,  seducer,  Soeinian,  denying 
the  divinity  of  Christ  the  Saviour,  and  what  not?  And  all  this 
about  ray  late  answer  to  a  disputation  with  some  Presbyterians; 
but  how  unjustly,  it  is  the  business  of  this  short  apology  to  show. 


94 

which  had  not  been  thus  long  retarded,  if  an  expectation  first 
to  have  been  brought  upon  my  examination  had  not  required  a 
sL'spt^jse.  And  if  I  shall  acquit  myself  from  the  injurious  im- 
p(!t?.tians  of  my  adversaries,  I  hope  ti»e  cry  will  have  an  end. 
To  which  purpose,  let  hut  my  Innocency  have  your  heai'ing  in 
her  o>vj;)  defejice,  v/ho,  as  she  never  can  detract  from  her  inten- 
tioni: ;»)  wliat  ';he  really  hath  done  ;  so  will  she  as  easily  disprove 
he!  moitiiefi,  ni  manifesting  their  accusations  to  be  fictitious. 
Judge  noi  before  you  read,  neither  believe  any  further  than  you 
see. 

I.  That  v.'hich  I  am  credibly  informed  to  be  the  greatest  rea- 
son for  my  imprisonment,  and  that  noise  of  blasphemy,  which 
hath  pierced  so  man>  ears  of  late,  is,  "  my  denying  the  divini- 
ty of  Christ,  and  divesting  him  of  his  eternal  Godhead,"  which 
most  busily  ha(h  been  suggested,  as  well  to  those  in  authority, 
as  maliciously  insinuated  amongst  the  people.  Wherefore  let 
me  beseech  you  to  be  impartial,  and  considerate  in  the  perusal 
of  my  vindication,  which  being  in  the  fear  of  the  Almighty 
God,  and  the  simplicity  of  scripture  dialect  presented  to  you,  I 
hope  my  innocency  will  appear  beyond  a  scruple. 

The  Proverbs,  which,  as  most  agree,  intend  Christ  the  Sa- 
viour^  speak  in  this  manner  :  **  By  me  kings  reign,  and  princes 
decree  justice;  I  (wisdom)  lead  in  the  midst  of  the  paths  of 
judgmenf  ;  I  was  set  up  from  everlasting;"  Prov.  viii.  15.  20. 
23.  to  v/hich  Paul's  words  allude  :  "  unto  them  which  are  call- 
eti,  (we  preach)  Christ  the  power  of  God,  and  the  wisdom  of 
God."  1  Cor.  i.  24.  From  whence  I  conclude  Christ  the  Sa- 
viour to  be  God;  for  otherwise  God  would  not  be  himself; 
since  if  Christ  be  distinct  from  God,  and  yet  God's  power  and 
wisdom,  God  Vv^oulJ  be  without  his  own  power  and  wisdom. — 
But  inasmuch  as  it  is  impossible  God's  power  and  wisdom  should 
be  distinct  or  divided  from  himself,  it  reasonably  follows,  that 
Christ,  who  is  that  power  and  wisdom,  is  not  distinct  from  God, 
but  entirely  that  very  same  God. 

Next,  the  prophets,  David  and  Isaiah,  speak  thus :  "  The 
Lord  is  my  light  and  my  salvation."  Psal.  xxvil.  1. — "  I  will 
give  thee  for  a  light  unto  the  gentiles."  Isa.  xlix.  6. — And 
speaking  to  the  church  :  "  For  the  Lord  shall  be  thine  ever- 
lasting light."  c.  Ix.  20. — To  which  the  evangelist  adds, 
concerning  Christ :  "That  was  the  true  light  which  lighteth 
every  man  that  cometh  into  the  world."  John  i.  9. — *^  God  is 
light,  and  in  him  is  no  darkness  at  all."  1  John  i.  5. — From 
wIk  nee  1  assert  the  unity  of  God  and  Christ,  because,  though 
nominally  distinguished,  yet  essentially  the  same  Divine  Light. 
For  if  Christ  be  that  Light,  and  that  Light  be  God,  then  is 
Christ  God  ;  or  if  God  be  that  Light,  and  that  Light  be  Christ, 
then  is  God  Christ.    Again  :  '<  And  the  city  had  no  need  of  the 


95 

sun,  for  the  glory  of  God  did  lighten  it,  and  the  Lamb  (Christ) 
is  the  light  thereof."  Rev.  xxi.  23.— By  which  the  oneness  of 
the  nature  of  these  liglits  plainly  appears  ;  for  since  God  is  not 
God  without  his  own  glory,  and  that  his  glory  lightens,  (which 
it  could  never  do  if  it  were  not  light,)  and  that  the  Lamh,  or 
Ciirist  is  that  very  same  Light,  what  can  follow,  but  that  Christ 
the  Light,  and  God  the  Light  are  one  pure  and  eternal  Light. 

Next,  from  the  word  Saviour,  it  is  manifest :  "  I,  even  I,  am 
the  Lord,  and  besides  me  there  is  no  Saviour."  Isa.  xliii.  11. 
*'  And  thou  shalt  know  no  God  but  me,  for  there  is  no  Saviour 
besides  me."  Hos.  xiii.  4. — And  Mary  said,  «  My  spirit  hath 
rejoiced  in  God  my  Saviour."  Luke  i.  47.— And  the  Samari- 
tans said  unto  the  woman,  "  Now  we  know  that  this  is  indeed 
the  Christ  the  Saviour  of  the  world."  John  iv.  42 "  Accord- 
ing to  his  grace  made  manifest  by  the  appearing  of  our  Saviour 
Jesus  Christ."  2  Tim.  i.  9, 10. — Simon  Peter  "  to  them  that 
have  obtained  like  precious  faith  with  us,  through  the  righ- 
teousness of  God,  and  our  Saviour  Jesus  Christ."  2  Pet.  1.  1. 
*«  For  therefore  \yg  suffer  reppoach  because  wc  trust  in  the 
living  God,  who  is  the  Saviour  of  all  men."  1  Tim.  iv.  10. — 
<*  To  the  Only  wise  God  our  Saviour  he  glory,"  &c.  Jude,  yer.  25. 

From  which  I  conclude  Christ  to  be  God ;  for  if  none  can 
save,  or  be  styled  properly  a  Saviour  but  God,  and  yet  that 
Clirist  is  said  to  save,  and  properly  called  a  Saviour,  it  must 
needs  follow,  that  Christ  tlie  Saviour  is  God. 

Lastly,  "  In  the  beginning  was  the  (Aoros)  Word,  (which 
the  Greeks  sometimes  understood  for  Wisdom  and  Divine  Rea- 
son,) and  the  Word  was  with  God,  and  the  Word  was  God. 
All  things  were  made  by  him,  and  without  him  was  not  any 
thing  made  that  was  made.'*  John  i.  1,  3.  "  For  by  him 
were  all  things  created  that  .are  in  heaven,  and  that  are  in 
earth.  He  is  before  all  things,  and  by  him  all  things  con- 
sist." Col.  i.  16,17. — "Upholding  all  things  by  the  word  of 
his  power."  &c.  Keb.  i.  3,  10 — WJierefore  I  am  still  con- 
firmed in  the  belief  of  Christ  the  Saviour^s  divinity  ;  for  he  that 
made  all  things,  and  by  whom  they  consist  and  are  upheld,  be- 
cause before  all  things  ;  he  w^as  not  made  nor  iipheld  by  ano- 
ther, and  consequently  is  God.  Now  that  this  Aoros,  or  Word 
that  was  made  flesh,  or  Christ  tl'.e  light;  power,  and  wisdom  of 
God,  and  Sav'our  of  men,  hath  made  all  things,  and  is  he  by 
wham  they  only  consist  and  are  upheld,  because  he  was  be- 
fore them,  is  most  evident  from  the  recited  passages  of  scrip- 
ture ;  therefore  he  was  not  made,  nor  is  he  uplield  by  any 

other  power  than   his  own.  and  consequently  is  truly  God 

In  short,  this  conclusive  argument  for  the  proof  of  Christ  the 
Saviour''s  being  God,  should  certainly  peisuade  all  sober  per- 
sons of  my  innocency,  and  my  adversaries'  malice.    He  that  is 


96 

the  everlasting  Wisdom,  the  Divine  Power,  the  true  Light,  the^ 
only  Saviour,  the  creating  Word  of  all  things,  whether  visihte 
or  invisible,  and  their  upholder  by  iiis  own  power,  is  without 
contradiction,  God.  But  all  these  qualifications  and  divine  pro- 
perties are,  by  the  concurrent  testimonies  of  scripture,  ascri- 
bed to  the  Lord  Jesus  Christ.  Therefore,  without  a  scruple.  I 
call  and  believe  him  really  to  be  the  Mighty  God.  And  for  a 
more  ample  satisfaction,  let  but  my  repl>*  to  J.  Clapham  be 
perused,  in  which  Christ's  divinity  and  eternity  is  very  fully 
asserted. 

Judge  then,  impartial  readers,  (to  whom  I  appeal  in  this  con- 
cern,) whether  my  christian  reputation  hath  not  been  unwor- 
thily traduced  ;  and  that  those  several  persons  wl»o  have  been 
posting  out  their  books  against  me,  (whilst  a  close  prisoner,) 
have  not  been  beating  the  air,  and  fighting  with  their  own  sha- 
dows, in  supposing  what  I  never  thought,  much  less  wrote  of, 
to  be  the  intention  of  my  book ;  and  then  as  furiously  have 
fastened  on  me  their  own  conceits,  expecting  I  should  feel  the 
smart  of  every  blow,  who  thus  far  am  no  ways  interested  in 
their  heat. 

As  for  my  being  a  Socinian,  I  must  confess  I  have  read  of 
one  Socinus,  of  (that  they  call)  a  noble  family  in  Sene  in  Italy, 
who,  about  the  year  1574,  being  a  young  man,  voluntarily  did 
abandon  the  glories,  pleasures,  and  honors  of  the  great  duke 
of  Tuscany's  court  at  Florence,  (that  noted  place  for  all  world- 
ly delicacies,)  and  became  a  perpetual  exile  for  his  conscience, 
whose  parts,  wisdom,  gravity,  and  just  behaviour  made  him 
the  most  famous  with  the  Polonian  and  Transylvanian  churches. 
But  I  was  never  baptized  into  his  name,  and  therefore  deny 
that  reproachful  epithet.  And  if  in  any  thing  I  acknowledge 
the  verity  of  his  doctrine,  it  is  for  the  truth's  sake,  of  which,  in 
many  things,  he  had  a  clearer  prospect  than  most  of  his  contem- 
poraries. But  not  therefore  a  Socinian,  any  more  than  a  son 
of  the  English  church,  whilst  esteemed  a  Quaker,  because  I 
justify  many  of  her  principles,  since  the  reformation,  against 
the  Roman  church. 

IL  As  for  the  bu.siness  of  satisfaction,  I  am  prevented  by  a 
person  whose  reputaticm  is  generally  great  amongst  the  Pro- 
testants of  these  nations.  For  since  the  doctrine  against  %vhich 
I  mostly  levelled  my  arguments,  was,  "  the  im]K>ssihility  of 
God's  forgiving  sin  upon  "repentance,  without  Christ's  paying 
his  justice,  by  suffering  infinite  vengeance  and  eternal  death 
for  sins  past,  present,  and  to  come,"  he  plainly  in  his  late  Dis- 
course! about  Christ's  sufferings,  against   Crellius,  acknow- 

•  See  vol.  2,  Guide  Mistaken. 

t  Stillingflect  contra  CrcU.  page  269,  270,  271,  272,  2f  3,  274. 


9T  ^ 


le(].8;es  me  no  leas,  by  granting,  upon  a  new  state  of  the  contro- 
versy, *'  both  the  possibility  of  God's  pardonins;  sins,  as  debts, 
without  such  a  rigid  satisfaction,  and  the  iinp!»8sibility  of 
Christ's  so  suffering  for  the  world;"  reflecting  closely  upon 
those  persons,  as  **  giving  so  just  an  occasion  to  the  church's 
adversaries  to  tfiink  they  triumph  over  her  faith,  whilst  it  is 
only  over  their  mistakes,  who  argue  with  more  zeal  than  judg- 
ment." Nay,  one  of  the  main  ends  which  first  induced  me  to 
that  discourse,  [  find  thus  delivered  by  him,  namely,  it  they 
did  believe  Christ  came  into  the  world  to  reform  it,  "  that  the 
wrath  of  God  is  now  revealed  from  heaven  against  all  un- 
righteoustiess,  that  his  love  which  is  shown  to  the  world,  is  to 
deliver  them  from  the  hand  of  their  enemies,  that  they  might 
serve  him  in  righteousness  and  holiness  all  the  days  of  their 
lives,  they  could  never  imagine  that  salvati«»n  is  entailed  by 
the  gospel  upon  a  mighty  confidence,  or  vehement  persuasion 
of  what  Christ  hath  done  and  suffered  for  them."*  Thus  d'>th 
he  confess  upon  my  hypothesis,  or  proposition,  what  I  mainly 
contend  for.  And  however  positively  I  may  reject  or  deny  my 
adversaries'  unscriptural  and  imaginary  satisfaction,  let  all 
know  this,  that  [  pretend  to  know  no  other  name  by  which  re- 
mission, atonement,  and  salvation  can  be  obtained,  but  Jesus 
Christ  the  Saviour,  who  is  the  Power  and  Wisdom  of  God, 
what  apprehensions  soever  people  may  have  entertained  con- 
cerning me. 

III.  As  for  justification  by  an  imputed  righteousness,  I  still 
say,  that  whosoever  believes  in  Christ  shall  have  remission 
and  justification.  But  then  it  must  be  such  a  faith  as  can  no 
more  live  without  works,  than  a  body  without  a  spirit:  Jam.  ii. 
26  ;  wherefore  I  conclude,  that  true  faith  comprehends  evan- 
gelical obedience.  And  here  the  same  Dr.  Stillingfleetj  comes 
in  to  ray  relief,  (though  it  is  not  wanting,)  by  a  plain  assertion 
of  the  necessity  of  obedience,  viz.  ♦♦  Such  who  make  no  other 
condition  of  the  gospel  but  believing,  ought  to  have  a  great 
care  to  keep  their  hearts  sounder  than  their  heads  ;"  thereby 
intimating  the  grand  imperfection  and  danger  of  such  a  notion. 
And  therefore,  (God  Almighty  bears  me  record.)  my  design  was 
nothing  less  nor  more,  than  to  wrest  those  beloved  and  sin 
pleasing  principles  out  of  the  hands,  heads,  and  hearts  of  peo- 
ple ;  that  by  the  fond  persuasion  of  being  justified  from  the  per- 
sonal righteousness  of  another,  without  relation  to  their  own 
obedience,  they  might  not  sin  on  upon  trust,  till  the  arrest  of 
eternal  vengeance  should  irrecoverably  overtake  them  ;  that 
all  might  be  induced  to  an  earnest  pursuit  after  holiness,  by  a 
circumspect  observance  to  God's  Holy  Spirit,  «*  without  which 

•  lb.  p.  160.  t  lb.  p.  164, 165, 166. 

N 


98 

none  shall  ever  see  the  Lord."  And,  to  shut  up  my  apology 
for  religious  matters,  that  all  may  see  the  simplicity,  scripture 
doctrine,  and  phrase  of  my  faith,  in  the  most  important  mat- 
ters of  eternal  life,  I  shall  here  subjoin  a  short  confession. 

I  sincerely  own,  and  unfeignedly  believe,  (by  virtue  of  the 
sound  knowledge  and  experience  received  from  the  gift  of  that 
holy  unction,  and  divine  grace  inspired  from  on  high,)  in  one 
holy,  just,  merciful,  almighty,  and  eternal  God,  wlio  is  the 
Father  of  all  things  ;  (1  Cor.  viii.  5,  6.) — that  appeared  to  the 
holy  patriarchs  and  prophets  of  old,  at  sundry  times,  and  in 
divers  manners.  (Heb.  i.  1.)  And  in  one  Lord  Jesus  Christ,  (1 
Cor.  viii.  6.)  the  everlasting  Wisdom,  Divine  Power,  true  Light, 
only  Saviour  and  preserver  of  all,  the  same  One  holy,  just,  mer- 
ciful, almighty,  and  eternal  God,  who  in  the  fulness  of  time 
took,  and  was  manifested  in  the  flesh :  (John  i.  14^.  1  Tim.  iii.  16.) 
At  which  time  he  preached,  (and  his  disciples  after  him,)  the 
everlasting  gospel  of  repentance,  and  promise  of  remission  of 
sins,  and  eternal  life  to  all  that  heard  and  obeyed  ;  (Mat.  iv.  17. 
Luke  xxiv.  47.) — who  said,  he  that  is  with  you  (in  the  flesh) 
shall  be  in  you,  (by  the  Spirit ;)  and  though  he  left  them  (as  to 
the  flesh,)  yet  not  comfortless,  for  he  would  come  to  them 
again,  (in  the  Spirit,)  (John  xiv.  17, 18.)  For  a  little  while, 
and  they  should  not  see  him  (as  to  the  flesh ;)  again,  a  little 
while  and  they  should  see  him  (in  the  Spirit  5)  (John  xvi.  16.) 
For  the  Lord  (Jesus  Christ)  is  that  Spirit,  (2  Cor.  iii.  17.)  a 
manifestation  whereof  is  given  to  every  one  to  profit  withal. — 
In  which  Holy  Spirit  I  believe,  as  the  same  almighty  and  eter- 
nal God,  who,  as  in  those  times  he  ended  all  shadows,  and  be- 
came the  infallible  guide  to  them  that  walked  therein,  by  which 
they  were  adopted  heirs  and  co-heirs  of  glory  ;  (Rom.  viii.  14, 
17.)  so  am  la  living  witness,  that  the  same  holy,  just,  merciful, 
almighty,  and  eternal  God,  is  now,  as  then,  (after  this  tedious 
night  of  idolatry,  superstition,  and  human  inventions  that  hath 
overspread  the  world,)  gloriously  manifested  to  discover  and 
save  from  all  iniquity,  and  to  conduct  to  the  holy  land  of 
pure  and  endless  peace ;  in  a  word,  to  tabernacle  in  men. 
(Rev.  xxi.  3.)  And  1  also  firmly  believe,  that  without  repenting 
and  forsaking  of  past  sins,  and  walking  in  obedience  to  this 
heavenly  voice,  which  would  guide  into  all  truth,  and  establish 
there,  remissi«»n  and  eternal  life  can  never  be  obtained.  (Prov. 
xxviii.  l."!.)  Bui  unto  them  that  fear  his  name,  and  keep  his  com- 
mandments, they,  and  they  only  shall  have  right  unto  the  tree 
of  life.  (Rev.  xxii.  14.)  For  whose  name's  sake  I  have  been 
made  willing  to  relinquish  and  forsake  all  the  vain  fashions, 
enticing  pleasures,  alluring  honours,  and  glittering  glories  of 
this  transitory  world,  (Luke  xiv.  33.)  and  readily  to  accept  the 
portion  of  a  fool,  from  this  deriding  generation,  and  become  a 


99 

man  of  sorrows,  and  a  perpetual  reproach  to  my  familiars. 
(iPet.  iv.  14.)  Yea,  and  with  the  greatest  cheerfulness  can  ob- 
signate and  confirm,  (with  no  less  seal,  than  the  loss  of  what- 
soever this  doating  world  accounts  dear,)  this  faithful  confes- 
sion, having  my  eye  fixed  upon  a  more  enduring  substance, 
and  lasting  inheritance  J  and  being  most  infallibly  assured,  that 
when  time  shall  be  no  more,  I  shall,  (if  faithful  hereunto,)  pos- 
sess the  mansions  of  eternal  life,  and  be  received  into  his  ever- 
lasting habitation  of  rest  and  glory. 

IV.  Lastly,  it  may  not  be  unreasonable  to  observe,  that  liow- 
ever  industrious  some,  (and  tliose  dissenters  too,)  have  been  to 
represent  mc  as  a  person  disturbing  the  civil  peace,  1  have  not 
violated  any  truly  fundamental  law  which  relates  to  external 
property  and  good  behaviour,  and  not  to  religious  apprehen- 
sions, it  being  the  constant  principle  of  myself  and  friends,  to 
maintain  good  works,  and  keep  our  consciences  void  of  offence, 
paying  active  or  passive  obedience,  suitable  to  the  meek  exam- 
ple of  our  Lord  Jesus  Christ.  Nor  would  I  have  any  ignorant, 
how  forward  I  was  by  messages,  letters,  and  visits,  to  have  de- 
termined this  debate  in  a  sober  and  select  assembly,  notwith- 
standing the  rude  entertainment  we  had  met  with  before.  But 
contrary  to  their  own  appointments  our  adversaries  failed  us, 
which  necessitated  me  to  that  defence  ;  and  finding  the  truth 
so  pressed  with  slander,  I  cannot  but  say  I  saw  my  just  call  to 
her  relief.  But,  alas !  how  have  those  two  or  three  extempora- 
ry sheets  been  tost,  tumbled,  and  torn  on  all  hands,  yea,  ag- 
gravated to  a  monstrous  design,  even  the  subversion  of  the 
christian  religion,  than  which  there  could  be  nothing  more  re- 
pugnant to  my  principle  and  purpose.  Wherefore  how  very  in- 
temperate as  well  as  unjust  have  all  my  adversaries  been  in 
their  revilings,  slanders,  and  defamations  ?  Using  the  most  op- 
probrious terms  of  *'  seducer,  heretick,  blasphemer,  deceiver, 
Socinian,  Pelagian,  Simon  Magus,  impiously  robbing  Christ  of 
his  divinity,  for  whom  the  vengeance  of  the  great  day  is  re- 
served," &c.*  Nor  have  these  things  been  whispered,  but,  in 
one  book  and  pulpit  after  another,  have  more  or  less  been  thun- 
dered out  against  me,  as  if  some  bull  had  lately  arrived 
from  Rome ;  and  all  this  acted  under  the  foul  pretence  of  zeal 
and  love  to  Jesus  Christ,  whose  meek  and  gentle  example  al- 
ways taught  it  for  a  principal  mark  of  true  Christianity,  to  suf- 
fer the  most  outrageous  injuries,  but  never  to  return  any.— 
Nay,  if  ray  adversaries  would  but  be  just  and  constant  to  them- 
selves, how  can  they  offer  to  conspire  my  destruction  upon  a  re- 
ligious ground,  who  either  are  themselves  under  a  present  limi- 
tation, or  have  been  formerly  by  the  Papists.     Tell  me,  I  pray, 

*SeeT.  Vincent's  late  railing  piece  against  the  Quakers,  alio  T.  Danson's 
and  Dr.  Owen's. 


100 

did  Luther,*  that  grand  reformer,  whom  yoii  so  much  reve- 
rence, justly  demand  from  the  emperor  at  the  diet  of  Worms, 
where  he  was  summoned  to  appear,  that  none  should  sit  judge 
upon  his  doetrines  but  the  scripture,  and  in  case  they  should  be 
cast,  that  no  other  sentence  sliould  be  passed  upon  him,  than 
what  Gamaliel  offered  to  the  Jewish  council,  "  if  it  were  not  of 
God  it  would  not  stand."     And  if  you  will  not  censure  him  who 
first  of  all  arraigned  the  christian  world  (so  called)  at  the  bar 
of  his  private  judgment,  (that  had  so  many    hundred   years 
soundly  slept,  without  so  much  as  giving  one  considerable  shrug 
or  turn,  during  that  tedious  winter  night  of  dark  apostacy,)  but 
juslif\  his  proceedings,   can  you   so  furiously  assault  others  ? 
But  above  all,  you,  who  refuse  conformity  to  others,  and  that 
have  been  writing  these  eight  years  for  liberty  of  conscience, 
and  take  it  at  this  very  season  by  an  indulgent   connivance  : 
what  pregnant  testimonies  do  you  give  of  your  unwillingness 
to  grant  that  toothers  you  so  earnestly  beg  for  yourselves; 
Doth  it  not  discover  your  injustice,  and  plainly  express  what 
only  want  o£  power  hinders  you  to  act  ?   But  of  all  protestants 
in  general  I   demand,  do   you  believe  that  persecution    to  be 
christian  in  yourselves,  that  you  condemned  for  antichristian  in 
the  Papists  ?    You  judged  it  a  weakness  in  their  religion,  and 
is  it  a  cogent   argument  in  yours  ?  Nay,  is  it  not  the  readiest 
way  to  enhance  and  propagate  the  reputation  of  what  you  would 
depress  ?  If  you  were  displeased  at  their  assuming  an  infalli- 
bility, will  you  believe  it  impossible  in  yourselves  to  err  ?  Have 
"Whitaker,  Reynolds,  Laud,  Owen,  Baxter,  Stillingfleet,  Poole, 
&c.  disarmed  the  Romanists  of  these  inhuman  weapons,  that 
you  miglit  employ  them  against  your  inoffensive  countrymen  ? 
Let   the  example  and  holy   precepts  of  Christ   dissuade  you, 
who  "  came  not  to  destroy,  but  save  ;"  and  soberly  reflect  up- 
on his  equal  law  **  of  doing  as  you  would  be  dcme  unto."     Re- 
member I  have  not  dethroned  a  divinity,  subverted  faith,  made 
void  obedience,  nor  frustrated  the  hope  of  an  eternal  recom- 
pense ;  much  less  have  I  injured  your  persons,  or  in  any  thing 
deviated  from  that  6e)i(  tDS-troe  and  crvtT>i^fi(ri(,or  holy  principle, 
so  much   insisted  on  by   philosuphers  and  lawyers,  as  the  ori- 
ginal of  good  laws,  and   life.     No,  jour  own  consciences  shall 
advocate  on  my  behalf.     Let  it  suffice,  then,  that  we  who  are 
nick-named  Quakers,  have,  under  every  revolution  of  power 
and  religion,  been  the  most  reviled,  contemned,  and  persecuted, 
as  if  G(»d  indeed  *<  had  set  us  forth  in  these  last  days  as  a  spec- 
tacle to  the  world,  to  angels,  and  to  men  ;"  1  Cor.  iv.  9.   and 
treated  as  if,  by  being  what  we  are,  our  common  right  and  in- 
terest in  human  societies  were  forfeited.     Neither  accept  that 

•  Coun.  Trent,  p.  14, 


101 

for  a  true  measure  of  our  life  and  doctrines,  which  hdth  been 
taken  by  the  ill  will  or  ignorance  of  others ;  but  rather  make 
an  impartial  examination,  that  what  you  judge  may  be  from 
what  you  know,  and  not  from  what  you  hear  at  second  hand ; 
and  then  we  shall  as  little  question  your  just  opinion  of  our 
innocency,  as  we  have  too  much  been  made  sensible  of  the  sad 
effects  that  follow  an  ignorant  and  unadvised  zeal.  For  so 
monstrously  fond  are  some  of  their  persuasions,  and  doating  on 
the  patrons  of  them,  that  they  seldom  have  discretion,  much 
less  religious  desires  to  consider  how  true  or  false  another  reli- 
gion is,  or  what  may  be  the  consequence  of  its  toleration  ;  but 
with  a  fury,  not  inferior  to  their  ignorance,  cry  crucify,  cruci- 
fy ;  and  pharisee-like,  out  of  pretence  of  honour  and  service 
done  to  God  Almighty,  and  the  memory  of  his  holy  prophets, 
stick  not  to  persecute  his  beloved  Son,  and  righteous  servants. 
So  cruel,  blind,  and  obstinate  is  persecution.  Be  therefore  ad- 
vised in  the  words  of  that  meek  example  Jesus  Christ,  call 
not  for  fire  any  more  ;  let  the  tares  grow  with  the  wheat ;  nei- 
ther employ  that  sword  any  more,  which  was  commanded  to  be 
sheathed  so  many  hundred  years  ago  ;  (suppose  we  were  ene- 
mies to  the  true  religion  ;  but  have  a  care  you  are  not  upon  one 
of  Saul's  errands  to  Damascus,  and  helping  the  mighty  against 
God  and  his  Anointed  ;)  ajid  rather  choose  by  fair  and  mode- 
rate debates,  not  penalties  ratified  by  imperial  decrees,  to 
determine  religious  differences.  So  will  you  at  least  obtain 
tranquillity,  which  may  be  called  a  civil  unity.  But  if  you 
are  resolved  severity  shall  take  its  course,  in  this,  our  case  can 
never  change,  nor  happiness  abate,  for  no  human  edict  can 
possibly  deprive  us  of  his  glorious  presence,  who  is  able  to 
make  the  most  dismal  prisons  so  many  receptacles  of  pleasure, 
and  whose  heavenly  fellowship  doth  unspeakably  replenish  our 
solitary  souls  with  divine  consolation  ;  by  whose  holy,  meek, 
and  harmless  spirit  1  have  been  taught  most  freely  to  forgive, 
and  not  less  earnestly  to  solicit  the  temporal  and  eternal  good 
of  all  my  adversaries.    Farewell.  WILLIAM  PENN. 

A  QUESTIONARY  POSTSCRIPT. 

Where  doth  the  scripture  say,  that  Christ  suffered  an  eter- 
nal death,  and  infinite  vengeance  ?  For  did  not  Christ  rise  the 
third  day  r  And  is  not  infinite  vengeance  and  eternal  death 
without  end  ?  And  doth  not  God  say  he  was  well  pleased  with 
his  Son  before  his  death  ?  And  was  not  his  offering  acceptable? 
And  did  not  the  apostle  say,  that  the  saints  were  accepted  in 
Christ  that  was  God's  beloved  ?  And  this  was  after  Christ  died 
and  rose  ;  and  God  was  said  to  be  well  pleased  with  his  Son, 
both  before  he  suffered,  in  his  suffering,  and  after  he  suffered, 
though  displeased  with  those  that  caused  him  to  suffer. 


THE 


CHRISTIAN  (QUAKER, 

AND  HIS  DIVINE  TESTIMONY 

STATED  AJyn  riJS'BICJiTEI) 

BY 

SCRIPTURE,  REASOlSr,  ^'  AUTHORITIES: 

AGAINST 

The  injurious  attempts  of  several  adversaries* 
IN  TlXrO  PARTS. 

000 — —  •• 

THE   FIRST   MORE   GENERAL, 

BY  WILLIAM  PENN. 

THE  SECOND   MORE  PARTICULAR, 

BY  GEORGE  WHITEHEAD. 


Veritas  fatigari  potest,  vinci  non  potest.    Ether,  et  Beat.  Jib.  1. 

I'hus  saith  thy  Lord  the  LORD,  and  thy  God  that  pleadeth  the  catise  of  his  people;  behold  1 
have  taken  out  of  thine  hand  the  cup  of  trembling,  even  the  dregs  of  the  cup  of  my  fury,  thou 
sbalt  no  more  drink  it  again :  hut  I  will  put  it  into  the  hand  of  them  that  afflict  thee.  Isaiah 
li.  22,  S3. 


London — Printed  in  the  Fear  167*. 

PHILADELPHIA— REPRINTED  BY  JOSEPH  RAKESTRAW, 

no.  256,  KOBTH  TBIHU  STKEET. 

1834. 


EPISTLE 


TUE  NOBLE  BEREANS  OF  THIS  AGE. 


WHEN  our  dear  Lord  Jesus  Christ,  the  blessed  author  of  the 
christian  religion,  first  sent  forth  his  disciples  to  proclaim  the  happy 
approach  of  the  heavenly  kingdom,  among  several  other  things  that 
he  gave  them  in  charge,  it  pleased  him  to  make  this  one  of  their  in- 
structions :  "  Into  whatsoever  city  or  town  ye  shall  enter,  inquire 
who  in  it  is  worthy  ;"  foreseeing  the  ill  u^e  unworthy  persons  would 
make  of  that  message,  and  with  what  unweariedness  the  implacable 
pharisee  and  subtile  scribe  would  endeavour  to  pervert  the  right  wav 
of  the  Lord,  and  thereby  prejudice  the  simple  against  the  reception 
of  that  excellent  testimony. 

This  being  the  case  with  the  people  called  Quakers,  who  above 
every  tribe  of  men  are  most  maliciously  represented,  bitterly  envied, 
and  furiously  oppugned  by  many  of  the  scribes  and  pharisees  of  our 
time,  for  as  impious  wretches  as  those  of  that  reputed  our  blessed 
Saviour  and  his  constant  followers,  it  becometh  us  in  a  condition 
so  desperate,  to  provide  ourselves  with  some  worthy  readers,  men 
that  dare  trust  their  reason  above  reports,  and  be  impartial  in  an  age 
as  biassed  as  this  we  live  in  ;  whose  determinations  shall  not  wait 
upon  the  sentence  of  ignorance  nor  interest,  but  a  sincere  and  punc- 
tual examination  of  the  matter. 

And  since  there  are  none  recorded  in  sacred  writ,  on  whom  the 
Holy  Ghost  conferred  so  honourable  a  character,  but  the  Bereans  of 
that  age,  (for  that  they  both  searched  after  truth  impartially,  and 
when  they  found  it,  embraced  it  readily,  for  which  they  were  enti- 
tled noble,)  therefore  it  is  that  to  you,  the  oftspring  of  that  worthy 
stock,  and  noble  Bereans  of  our  age,  we,  the  so  much  calumniated 
abettors  of  the  cause  of  truth,  choose  to  dedicate  this  defence  of  our 
holy  profession  from  the  injurious  practices  of  a  sort  of  men, 
not  unlike  to  the  Jews  of  Thessalonica,  who,  envying  the  prosperity 
of  the  gospel  among  your  ancestors,  made  it  their  business  to  stir  up 
the  multitude  against  the  zealous  promoters  of  it.  And  no  matter 
what  it  be,  provided  they  can  but  obtain  their  end  of  fixing  an  odium 
upon  the  Quakers.  They  do  not  only  boldly  condemn  what  they  es- 
teem worst  in  us,  (how  deservedly  we  will  not  now  say,)  but  slyly 
insinuate  what  is  best,  to  be  criminal. 

The  sobriety  of  our  lives,  they  call  a  "  cheat  for  custom  ;"  and 
our  incessant  preachings  and  holy  living,  a  "decoy  to  advance  our 
party."  If  we  say  nothing  to  them  when  they  interrogate  us,  it  is 


106 

sullenness  or  inability.  If  we  say  something  to  them,  it  is  iniperti- 
nency  or  equivocation.  We  must  not  believe  as  we  do  believe,  but  as 
they  would  have  us  believe,  which  they  are  sure  to  make  obnoxious 
enough,  tliat  they  may  the  more  securely  inveigh  against  us.  Nor 
must  our  writings  mean  what  we  say  we  mean  by  them,  but  what 
they  will  have  them  to  mean,  lest  they  should  want  proofs  for  their 
charges.  It  was  our  very  case  that  put  David  upon  that  sad  com- 
plaint, "every  day  they  wrest  my  words,  all  their  thoughts  are 
against  me  for  evil."  Rut  to  David's  God  we  commit  our  slandered 
cause,  and  to  you  the  Bereans  of  our  age. 

Degenerate  not  from  the  example  of  your  progenitors.  If  you  do, 
you  are  no  longer  true  Bereans,  and  to  such  only  we  inscribe  this 
work.  If  you  do  not,  we  may  assure  ourselves  of  the  justice  of  a 
fair  inquiry  and  an  equal  judgment. 

The  God  and  Father  of  our  Lord  Jesus  Christ  augment  your  desire 
after  truth,  give  you  clearer  discerning  of  the  truth,  and  enable  you 
both  more  readily  to  receive,  and  with  greater  resolution  to  maintain 
the  truth.     We  are 

Your  greatly  traduced, 

But  truly  Christian  friends, 

WILLIAM  PENN, 
GEORGE  WHITEHEAD. 


Riclcmerswortli,  the  16th  of  the 
10th  Month,  1674. 


] 


PREFACE. 


THE  insatiable  thirst  of  men  after  religious  or  civil  empire,  has 
filled  almost  every  age  with  contests.  But  for  pure  religion  scarcely 
has  any  one  contended. 

To  mention  the  disorders  within  the  first  six  hundred  years  from 
Christ,  (which  have  been  by  far  worse  succeeded,)  were  to  write  the 
ecclesiastical  history.  But  such  as  are  not  ignorant  in  it,  must  needs 
know,  that  religion,  so  early,  became  a  cloak  for  dominion,  and  truth 
a  pretence  for  revenge.* 

What  better  has  happened  since,  modern  stories  tell  us.  Certainly 
the  separation  of  most  parties  from  former  institutions,  however 
rightly  begun,  have  basely  degenerated  into  self-promotion,  and  when 
there,  to  the  exercise  of  that  power  over  consciences,  which,  when 
it  was  their  own  case  to  suffer  from  others,  they  esteemed  most  cruel. 

I  well  know,  that  there  is  something  in  man,  that  prompts  to  reli- 
gion, and  such  as  stands  not  in  the  traditions  of  men,  nor  any  mere 
formality.  But  man,  that  he  may  not  wholly  lose  the  honour  of  a 
share,  or  be  reputed  sloathful,  with  an  unwarrantable  activity  so 
adulterates,  and  by  an  intermixture  of  his  own  conceptions  with 
those  divine  dictates  and  purer  discoveries,  so  sophisticates,  that 
they  at  last  become  more  his  own  workmanship  than  the  truth's. 
And  so  fond  is  he  of  this  child  of  his  brain,  that  like  some  ancient 
tyrants,  he  will  rather  cut  his  way  to  the  throne  by  a  violence  upon 
all  other  consciences,  than  not  put  an  earthly  crown  upon  its  head. 

They  that  know  not  the  truth  of  this,  have  scarcely  looked  back 
to  their  great  grandfather's  time.  Two  centuries  have  not  passed  as 
yet,  since  bold  and  honourable  attempts  were  made  against  that 
apostate  church  of  Rome,  which  proved  so  successful  as  to  win  many 
kingdoms  from  her  tyranny. t  God  certainly  blessed  the  endeavours 
of  those  conscientious  persons,  who  spent  their  estate,  time,  and 
blood  in  that  truly  holy,  but  passive  war. 

But  this  has  been  the  misery,  that  they  being  intercepted  by 
death,  their  successors,  who  acted  not  in  the  same  simplicity  and 
upon  like  convictions  as  they  did,  began  to  think  it  no  small  testi- 
mony of  their  regard  to  their  martyred  ancestors,  to  invest  what 
they  called  their  religion  with  worldly  majesty,  and  then  make  use 
of  the  temporal  sword  to  establish  it,  with  their  own  additions,  as 
the  most  true,  certain,  and  infallible  way  ;t  employing  that  force, 
those  mulcts  and  cruel  penalties  to  extort  conformity,  or  else  perish 

♦  Read  Euseb.  Evag.   Socr.  RufRn.  Coun.  Trent.  Simps.  Full.  Perr.  Bak. 
Dan.  Trus.  Daval.  Clark.  Merl.  &c. 
f  See  book  of  Mar.  Luth.  contr.  Ecc.  Zuing.  Calv.  Beza,  &c. 
±  Heyl.  of  Reform. 


108 

who  dissented :  which  rendered  Rome's  actions  so  detestable  to  the 
verj  niartj'rs,  and  indeed  without  which  they  had  not  been  martyrs. 

The  work  was  now  to  promote  religion  by  power,  who  had  so  lately 
overcome  it  by  suffering.  Leagues,  stately  embassies,  great  conven- 
tions, raising  of  armies,  war  with  one,  and  peace  with  another  took 
up  the  minds  of  most,  how  to  defend  the  stateliness  and  pompous 
grandeur  of  their  religion,  though  they  by  so  doing,  gave  testimony 
they  had  lost  much  of  the  true  sense  of  that  very  religion  they  pre- 
tended to  advance. 

It  was  now  that  some  appeared  who,  dissatisfied  with  sucli  proceed- 
ings, decried  that  superstition  and  fonuality  which  had  been  unadvi- 
sedly detained  by  the  English  church  as  decent  :*  for,  the  inveirtion  of 
that  church  the  Protestants  themselves  styleil  antichristian.t  They 
believed  men's  lives  were  much  corrupted,  and  laid  the  fault  upon 
the  pride,  avarice,  voluptuousness,  and  ignorance  of  the  clergy.  They 
stripped  themselves  of  most  superfluities,  and  seemed  to  promote  a 
straighter  way,  than  what  was  then  generally  professed.  These  they 
called  Puritans. 

But  sucli  sour  resentments  had  both  the  powers  and  prelates  of 
their  procedure,  that  laws  were  enacted,  and  executed  to  blood,  as 
well  to  hinder  religion  from  being  more  refined,  as  they  had  for  pre- 
serving it  from  being  again  more  gross. |  Surely,  this  looked  more 
like  care  for  power,  faction,  and  interest,  than  religion.  For  without 
doubt,  the  plea  of  those  Puritans  was  thus  far  unanswerable  by  their 
adversaries.  By  tliis  time  almost  all  people  were  taken  with  their 
complaints,  especially  thosp  who  spemed  more  religiously  inclined, 
which  at  last  had  so  leavened  the  gentry,  as  well  as  the  common- 
alty, that  when  that  memorable  parliament  was  chosen,  and  for 
their  sitting,  called  afterwards  the  long  parliament,  the  stream 
clearly  run  on  the  Puritanical  side. 

The  church  of  England  disdaining  their  pretended  reformation, 
and  as  resolved  to  abate  in  nothing  of  her  splendor,  wealth,  and  pre- 
ferment, in  either  civil  or  ecclesiastical  matters,  makes  head  against 
these  supposed  disturbers  of  the  peace  of  both  church  and  state. 
And  as  the  blind  wrath  of  heathens  taught  the  Papists,  and  the  Pa- 
pists the  Protestants  ;  so  the  Protestants,  by  their  coercive  power  for 
religion,  taught  the  Puritans  to  be  resolute  and  fierce  in  the  defence 
of  their  separation.  The  complaints  of  the  one,  meeting  with  strong 
denials  from  the  other,  they  came  to  big  words,  and  from  thence  to 
heavy  blows. §  Such  feud,  such  hatred,  such  war,  spoil,  and  lament- 
able slaughter,  as  for  many  ages  had  not  been  known,  were  the  most 
deplorable  effects  of  that  contest  for  religion.  By  this  time  victory 
turning  to  the  Puritanical  party,  now  degenerated  into  harsh  Pres- 
bytery. They  who  before  did  fasten  anti-christianism  upon  the 
Church  of  England,  for  offering  to  act  coercively  towards  them,  in 
what  concerned  conscientious  separation,  became  themselves  the 
most  narrow  in  religion,  and  vigorous  in  imposing,  upon  the  sharpest 

♦  Cambd.  Life  of  Q.  E.  f  Rush.  Hist.  Collect.  i  Cambd. 

§  Hist.  Wars  of  Kngland. 


109 

penalties  known  to  those  times,  what  they  synodically  agreed  to 
be  scripture  faith,  worship,  and  discipline  ;  forgetting  or  denying  to 
leave  that  liberty  of  examination  to  others,  which  they  had  so  ear- 
nestly contended  for  against  the  prelates  of  the  English  church. 
So  partial  is  self,  so  blind  is  interest. 

But  neither  does  our  story  end  here  ;  for  these  men  forgetting 
their  primitive  tenderness,  and  that  lowly  spirit,  which  justly  charg- 
ed the  English  clergy  with  some  degeneracy,  as  had  that  done  the 
Romish,  were  quickly  reminded  by  the  timely  and  honest  zeal  of 
those  they  call  Independents  and  Anabaptists  :  who  having  a  clearer 
sight  of  things,  as  I  believe,  and  more  regard  for  reformation,  at 
once  charged  them  with  neglect,  and  endeavoured  to  push  things  a 
step  further.  They  loudly  exclaimed  against  the  looseness  of  their 
parishes,  and  their  too  free  administration  of  the  sacraments  to  mix- 
ed and  unqualified  persons.  They  decried  the  absoluteness  of  their 
church-monarchy,  with  the  necessity  of  human  learning  to  ministe- 
rial qualification  And  lastly,  with  great  earnestness  they  declaimed 
against  the  imposition  of  any  faith  or  worship,  or  punishing  with 
corporal  penalties,  such  as  dissented  for  the  sake  of  conscience.  One 
would  have  thought,  these  men  had  set  the  last  bounds  to  the  spirit 
of  superstition  and  revenge,  and  that  having  seen  the  rock  on  which 
their  predecessors  split,  they  sh<»uld  have  learned  safety  by  their  de- 
struction, and  construed  tliose  foregoing  calamities  land-marks  for 
their  preservation,  as  was  anciently  said — 

faciunt  aliena  pericula  cautum. 

That  is,  having  beheld  so  many  fair  adventures  for  reformation,  (be- 
gun certainly  from  an  inward  sense  of  the  corrupt  and  un-Christ-like 
state  of  things,)  to  issue  in  fulness,  pride,  superstition,  and  base  co- 
ercion upon  conscience,  they  should  have  lived  in  an  holy  subjec- 
tion, and  awful  regard  to  that  Holy  Spirit  of  truth,  that  had  given  them 
some  farther  illumination,  and  which  would  have  taught  the  denial 
of  those  worldly  lusts,  that  covetousness  and  revenge  whetted  their 
desires  after,  and  have  preserved  them  in  the  way  of  meekness,  pa- 
tience, long-suffering,  and  holiness,  without  which  none  shall  ever 
see  God.  But,  alas!  as  reformation  from  popery  and  prelacy,  was 
soon  overrun  by  party  asperity,  and  self-promotion  ;  so  truly  these 
men  made  as  little  conscience  to  employ  the  old  weapon  of  external 
force  to  advance  themselves,  and  depress  others,  as  had  those  that 
went  before  them. 

It  is  true,  the  Presbyterians,  who  showed  them  the  way,  as  had 
the  Protestants  them,  and  the  Papists  the  Protestants,  being  so  con- 
siderable in  number,  and  these  people's  maxim  so  narrow,  viz.  "  out 
of  a  church,  out  of  the  faith  ;  not  dipped,  not  christianed  :"  that  too 
great  division  might  not  perish  the  whole  affair,  of  continuing  the 
government  in  its  present  channel  of  incredible  advantage  to 
them,  they,  much  against  their  will,  admitted  the  Presbyterians  into 
a  share  with  them,  especially  of  parochial  churches,  as  they  are 
called,  and  did  not  wholly  exclude  the  more  moderate  of  them  a 
part  in  the  administration  of  the  civil  government. 


ilO 

Thus  then,  (though  with  regret,  and  no  small  jealousy,)  being 
tolerably  well  agreed,  like  he  that  from  a  poor  priest  to  a  pope, 
was  wont  to  be  remembered  of  his  original,  by  a  net  (because  several 
of  the  apostles  were  fishermen)  winch  he  commanded  to  be  brought 
to  his  table,  when  pope,  cried  :  "  take  it  away,  take  it  away,  the  fish 
is  caught;"  so  they  having  caught  the  great  two-headed  fish  of  civil 
and  ecclesiastical  power,  and  upon  one  a  crown,  upon  the  other  a 
mitre,  Laodicea-like,  full,  rich,  and  wanting  nothing,  are  willing  to 
forget  their  small  original,  their  father's  house,  those  heavenly  con- 
victions, and  that  humble  frame  of  spirit,  their  early  sense  in  some 
good  measure  had  reduced  them  to.  Oh  !  into  what  falseness,  cru- 
elty, covetousness,  and  folly  did  they  not  precipitate  themselves  ! 
To  violate  faith  with  men,  and  break  the  most  solemn  covenants 
that  any  age  have  ever  made  with  God  himself.  To  sail  to  security 
through  blood,  and  establish  their  church  in  persecution;  not  unlike 
the  Ottoman  emperors,  that  never  think  their  imperial  crowns  better 
settled,  than  in  the  murder  of  their  brethren.  But  above  the  rest, 
to  decry  tyranny  and  persecution,  and  yet  to  be  the  authors  of  both; 
as  if  they  could  not  have  used  their  power  without  abusing  it,  is  un- 
worthy the  name  of  true  men.  I  will  believe  succeeding  times  may 
have  outdone  them  in  debauchery  ;  but  I  can  never  think,  unless 
better  informed,  that  any  age  hath  so  much  as  equalled  them  in  a 
treacherous  hypocrisy.  Though,  (that  I  may  be  just,)  several  among 
them  were  not  wanting  to  express  their  utter  abhorrence  of  such 
procedure,  which  hath  thus  far  aggravated  the  others'  apostacy,  that 
they  were  worse  treated  than  such  that  were  reputed  their  public 
enemies ;  as  if  not  to  be  treacherous,  had  been  to  be  disaffected  : 
concerning  which  I  refer  the  reader  to  tlie  first  and  second  narra- 
tives, printed  in  the  year  1659. 

Certainly,  it  was  now  time  that  God  should  arise,  and  that  his  ene- 
mies should  be  manifest ;  who,  under  the  most  splendid  show  of  refor- 
mation, that  almost  any  age  for  fourteen  hundred  years  could  paral- 
lel, had  crucified  the  holy  life  of  religion,  stifling  the  spirituality 
thereof  by  reformed  formality,  empty  shows,  and  mere  tinkling  cym- 
bals of  sin-pleasing  doctrines.  And  their  primitive  tenderness  being 
worn  oflf  by  time  and  preferment,  none  grew  more  superstitious  and 
persecuting  than  those  who  once  seemed  most  averse  from  it.  (I  cha- 
ritably forbear  the  mention  of  particular  persons.)  In  short,  pride, 
self-seeking,  and  self-establishment  in  glory,  wealth,  and  worldly 
prosperity  had  undermined  the  worthy  honesty,  that  was  at  first 
stirring  in  the  hearts  of  some  of  them.  Behold  a  glorious,  but  empty 
trunk  of  profession  !  As  lofty  as  the  Jews  themselves,  pretending  to 
be  children  of  Abraham,  and  heirs  of  the  promise,  yet  servants  to 
sin;  christians  by  imputation,  but  not  by  qualification:  saved  in 
Christ,  though  lost,  through  sin,  in  themselves ;  pray  by  the  Spirit, 
yet  their  duties  unholy  things.  Behold  Babylon  in  one  of  her  best 
trims  ! 

But  it  was  at  this  time,  serious  reader,  when  religion  was  so  much 
talked  of,  and  so  little  practised,  that  it  pleased  the  eternal  wise 
God,  who  is  unsearchable  in  his  goings,  to  appear,  and  manifest  the 


Ill 

knowledge  of  himself,  by  a  vvaj  contemptable  to  the  world,  (as  in- 
deed, when  did  he  otherwise,)  showing  himself  first  to  shepherds  and 
men  of  mean  rank,  whose  outward  abilities  were  as  incapable  to 
gain  applause  from  men,  as  their  meanness  to  invite  them  :  men, 
plain  and  simple,  who  desired  of  long  time  above  worldly  treasure,  that 
they  might  be  acquainted  with  the  true  and  unchangeable  way  of  God. 
All  the  religion  they  were  taught  of  men,  or  the  strength  of  memory 
could  collect  from  books,  joined  with  their  own  simplicity  and  zeal, 
was  not  able  to  overcome  the  enemies  of  their  souls,  for  whose  re- 
demption God  appeared,  and  they  often  groaned  in  secret,  being 
truly  willing  to  undergo  any  cross,  that  might  but  help  them  to  this 
knowledge,  after  which  they  had  daily  thirsted  more  than  for  ap- 
pointed food. 

Thus,  tliat  no  flesh  might  glory  in  his  presence,  did  the  Almighty 
God,  according  to  his  many  precious  promises,  break  in  upon  the 
spirits  of  a  poor  despised  people  by  his  terrible  power,  which  caus- 
ed the  old  foundations  to  shake,  and  begat  holy  terror  and  dread,  be- 
cause of  the  glory  of  his  majesty,  who  had  revealed  himself.  Judg- 
ment overtook  for  sin,  and  righteousness  was  laid  to  the  plummet, 
and  a  true  scale  was  erected,  wherein  all  the  profession  in  the  world 
was  lighter  tlian  the  chaft"  which  is  blown  away  of  the  tempest. 
This  day  of  judgment  for  sin,  and  consumption  upon  all  the  pleasant 
pictures  of  religion,  that  tradition,  education,  or  imagination  had 
drawn  in  the  minds  of  men,  they  were  constrained  to  declare,  and 
the  very  utterings  thereof  were  astonishing,  both  to  professors  and 
profane.  For,  being  witnesses  of  a  nearer  thing  than  an  out-side 
religion,  however  refined,  in  which  the  whole  world  was  adulterated 
from  God,  and  that  the  time  of  the  kindling  of  the  indignation  of 
the  Lord  God  Almighty  was  come,  because  of  iniquity  and  unrigh- 
teousness that  covered  the  earth,  as  the  waters  cover  the  sea,  (which 
made  the  controversy  essential ;  not  to  consist  about  exterior  order, 
church-government,  or  mere  articles  of  faith  ;  but  that  inward 
principle  of  righteousness,  v/hich  reduceth  the  soul  to  the  heavenly 
order,  and  that  faith  which  overcomes  the  world  :)  therefore  in  the 
name  of  tlic  Lord,  and  by  the  alone  arm  of  the  Almighty,  did  several 
of  these  poor  men  go  forth  into  towns,  cities,  and  countries,  pro- 
claiming the  day  of  the  controversy  of  God  with  men,  by  the  plead- 
ings of  his  holy  light,  power,  or  spirit  in  their  hearts  and  consciences, 
decrying  all  notions  of  Christ  above  possession ;  calling  the  lofty  ce- 
dars to  bow,  and  the  sturdy  oaks  to  bend  before  the  heavenly  ap- 
pearance of  the  Lord,  by  his  light  within  ;  that  all  knowledge  of 
God,  not  gotten  through  inward  judgment,  and  experience  of  the 
operation  of  his  saving  hand,  was  accursed  of  God  ;  and  that  as  the 
earth  of  wickedness  in  men's  hearts  siiouldbe  consumed  by  the  refi- 
ner's fire,  so  ♦lie  heavens  of  lofty  knowledge  should  by  the  fiery  heat 
thereof,  be  wrapt  up  as  a  scroll,  that  a  new  heaven  and  a  new  earth, 
in  which  dwelleth  (not  imputative,  but  real,  inherent,  and  everlast- 
ing) righteousness,  might  be  known  to  be  created  by  the  Word  of  God, 
nigh  in  the  heart. 


112 

I  say,  these  meu  alarmiug  the  nation  with  the  sound  of  this  hars'i 
and  terrible  trumpet,  who  had  taken  so  long  a  nap  in  pleasure,  ease, 
and  fleshly  religion,  caused  very  strange,  and  differing  apprehen- 
sions. 

Some  pricked  to  the  very  heart,  cried  out :  "  What  shall  we  do  to  be 
saved  ?"  whilst  the  wolf  and  the  fox  lay  in  wait  to  intercept  the 
blessed  work  of  the  Lord,  by  several  ways  of  cunning  and  cruelty. 
The  priests,  (who  were  degenerated  as  well  as  the  people,  basely' 
teaching  for  hire,  and  divining  for  money;  the  best  accounted  of 
them  making  bargains,  how  much  a  year  to  preach  the  gospel,  as 
they  call  it,  and  so  is  it  to  this  day,)  like  foxes  seeing  their  kennel 
found  out,  in  which  they  had  so  long  hid  their  prey,  and  fearing 
that  the  turning  men  to  the  light  in  the  conscience,  and  their  so  re- 
solutely testifying,  that  no  man  could  be  at  peace  with  God  who 
went  condemned  thereof;  and  that  all  knowledge  of  the  things  of 
God,  which  hath  not  been  received  througli  the  holy  subjection  of 
the  creature  to  God's  heavenly  appearance  within  him,  (for  whatever 
may  be  known  of  God,  is  manifested  within,  saith  the  apostle,)  was 
above  the  true  teacher,  and  the  sufferings  of  the  cross  of  Christ ; 
they  posted  to  the  magistrates,  Saul-like,  with  whole  packets  of 
lies,  slanders,  and  invectives,  on  purpose  to  beget  a  v/olfish  nature  in 
them,  to  put  a  stop  to  the  progress  of  this  blessed  manifestation  of 
the  eternal  Light  of  righteousness,  by  the  exercise  of  a  merciless 
power.  Some  few  would  not  be  prevailed  upon  ;  but  the  generality, 
seeing  their  worldly  honour,  and  which  to  some  of  them  was  dearer, 
their  beloved  easy  religion  was  struck  at,  root  and  branch,  they,  as 
an  armed  man,  furiously  employed  their  strength  to  the  relief  of  the 
priests,  and  subversion  of  these  poor  men.  Some  were  imprisoned, 
others  whipped,  several  bruised,not  a  few  murdered,  and  many  robbed 
and  spoiled  of  their  goods. 

And  that  the  priests  might  show  themselves,  some  of  them  think- 
ing it  too  long  to  wait  the  magistrates'  leisure,  turned  their  own  pay- 
masters upon  heads,  shoulders,  and  other  limbs  of  men  and  women, 
not  distinguishing  in  either  sex  or  age. 

The  cry  of  these  innocent  people  came  up  to  the  then  supreme 
authority,  but  relief  could  not  be  had.  One  book  came  out  upon  an- 
other, conjuring  the  magistrates  to  employ  their  power  to  the  utter 
extirpation  of  these  seducers,  and  commanded  the  people  that  they 
should  not  so  much  as  have  any  common  intercourse  with  them,  but 
avoid  them  as  the  pest,  and  fly  them  as  witches  and  sorcerers.  It 
were  too  irksome  to  tell  the  moiety  of  their  stratagems.  Oh  I  the 
mercies  of  these  men  were  cruelties  !  But  yet  farther,  many  things 
were  written  by  us  in  vindication  of  our  innocency.  Some  that  sought 
for  the  redemption  of  Israel,  and  the  right  way  of  God,  believed: 
here  and  there  a  Simeon,  a  centurion,  a  priest,  a  lawyer,  a  physician, 
a  customer,  and  fisherman,  and  abundance  of  handicrafts,  for  the  poor 
received  the  gospel.  But,  alas!  neither  our  apologies,  nor  grievous 
sufferings,  were  enough  to  allay  that  swelling  spirit  of  cruelty;  nor 
in  the  least  affect  the  minds  of  priests  or  rulers  with  the  deplora- 
hleness  of  our  condition,  so  as  ti>  redress  all  these  grievous  suffer- 


113 

ings  :  perhaps,  sometimes  a  little  shew  of  favour  there  might  be,  but 
usually  attended  with  a  more  terrible  storm.  Tliey  at  last,  (I  mean 
the  magistrates.)  by  the  dt'testable  suggestions  of  the  priests,  not 
having  any  law  in  force  by  wliich  they  could  justify  the  rigor  of 
their  carriage  towards  us,  enacted  first,  that  n»»  man  should  travel  on 
the  sabbath-day,  thereby  to  punish  us  as  criminals  for  going  to  our 
assemblies  to  worship  the  living  God.  And  nest,  that  such  persons 
as  should  be  found  above  so  many  miles  from  their  own  homes,  not 
being  able  to  give  a  good  account  of  themselves,  should  be  wliipped  as 
vagabonds.  By  which  laws  they  miserably  oppressed  our  Friends;, 
many  men  of  considerable  estates  being  worse  used  than  very  vaga- 
bonds. Thus  covering  tiie  one  o'ver  with  devotion  for  the  day  of 
rest,  and  the  other  with  prudent  care  for  the  good  of  the  common- 
wealth. 

Nor  was  this  all;  but  as  if  they  would  out-do  the  ages  of  cruel 
popery  and  degenerated  prelacy,  they  revived  both  the  oath  of  queen 
Mary,  made  against  such  Protestants  as  came  to  dt-cry  the  idolatries 
and  superstitions  of  the  Rnniish  worship  in  the  time  of  their  service, 
thereby  to  justify  themselves  in  the  exercise  of  cruelty  and  revenge 
upon  us,  for  bearing  our  faitiiful  testimony  against  their  formal  and 
hypocritical  preachments;  and  that  oath  of  abjuration  of  popery, 
that  by  the  advantage  they  took  of  our  not  swearing  at  all,  thev 
might  the  better  fasten  upon  us  the  character  of  Papists,  as  men  je- 
suited  to  that  interest,  with  plain  design  to  render  us  odious,  and 
cover  their  own  cruelty.  Well  may  I  say  out-done,  when  pretend- 
ed reformed  Protestants,  endeavour  the  security  of  their  religion  bv 
the  enaction  of  those  laws  which  were  made  by  inhuman  Papists, 
against  such  as  in  good  measure  we  can  say  were  truly  reformed 
Protestants;  thereby  condemning  that  in  the  Papists,  which  they 
vigorously  acted  themselves :  and  basely  sought  to  entrap  us  bv  a 
colourable  oath,  wickedly  forecast,  because  they  knew  we  could  not 
swear  at  all,  to  punish  us  for  not  swearing  against  the  Papists.  This 
was  their  cloak  they  had  to  cover  their  malice,  but  it  is  grown  too 
short,  scanty,  and  out  of  date.  The  bruises,  blocd-ghed,  grievous 
beatings,  and  tedious  imprisonments  which  followed  t'^is  procedure, 
are  now  seen  with  detestation  of  almost  the  very  multitude  itself, 
and  after  generations  sliall  have  it  in  utter  abhorrence. 

Oh  !  what  did  not  that  blood-thirsty  spirit  in  its  day  ?  These  were 
the  great  pretending  Presbyterians,  Independents,  and  Anabaptists, 
fighting,  knocking,  kicking,  robbing,  imprisoning,  and  murdering  an 
innocent  people,  whose  whole  business  was  to  deny  the  daubing 
doctrines  of  the  times,  and  to  direct  people  to  a  certain  Holy  Princi- 
ple in  themselves,  unto  which  being  obedient  they  should  experience 
sin  conquered,  and  peace  with  God:  preferring  this  above  all  the 
traditions  of  men,  or  utmost  power  of  human  ministry. 

IJut,  as  many  of  us  saw  in  the  eternal  light,  that  such  obstinacy  in 
both  priests  and  rulers,  to  the  heavenly  truth,  would  provoke  the  just 
God  to  overturn  them  for  ever,  (which  though  we  did  once  and  again 
tell  them  by  writings,  and  by  word  of  mouth,  they  slighted  our  plain 
dealing,  turning  it  upon  us  that  we  should  vanish  in  a  little  while,) 

P 


(14 

so  within  very  few  years  God  wrought  the  wonderful  revolution  ;* 
and  those  who  had  been  inflictors  of  heavy  punishments  upon  us, 
became  the  objects  of  their  greatest  displeasure  whose  power  and 
estates  they  had  so  long  usurped.  I  can  call  it  no  otherwise,  for  not 
the  country,  but  self  was  wickedly  advanced  thereby. 

Behold  the  justice  of  the  Almighty:  such  as  refused  us  our  liberty, 
after  their  solemn  oaths  to  God  and  men  for  the  preservation  of 
liberties,  civil  and  religious,  became  destitute  of  their  own.  And 
those  who  spoiled  us,  were  spoiled  by  others,  and  we,  just  now  under 
their  feet,  came  upon  equal  terms  with  our  adversaries.  At  what 
time,  though  both  they  and  we  used  our  endeavours  to  prevent  coer- 
cion upon  conscience,  yet  whether  they  prevailed  or  not,  some  were 
in  hopes  that  the  edge  of  their  spirits,  by  this  change  of  affairs,  had 
been  so  doubled,  as  never  more  to  cut,  or  wound  a  people  that  had 
nev^r  wronged  them  ;  and  that  their  retirement  would  have  been  ra- 
ther employed  in  hearty  sorrow  for  their  abuse  of  government,!  in 
their  unjust  severity  towards  us  as  well  as  others,  than  a  continu- 
ance of  the  same  enmity.  But  tKus  far  such  failed  in  their  hopes, 
their  displeasure  against  us  surviving  their  power  to  inflict  it.  For 
though  it  is  true,  that  in  time  of  persecution  they  would  inquire  out 
of  their  by -holes,  of  our  welfare,  (for  tJiese  who  had  so  long  reigned 
showed  they  were  most  unfit  for  suiFering,)  and  like  people  upon  city 
walls  or  from  other  convenient  standings,  v/ould  diligently  observe 
the  state  of  things,  and  by  their  observation  or  inquiry,  carefully 
acquaint  themselves  with  the  success,  for  our  overthi'ow  had  been 
the  end  of  them,  and  as  one  of  themselves  said,  "  we  were  the  bul- 
warks that  received  the  shot.''  Yet,  so  unabated  hath  their  implaca- 
ble malice  been,  that  at  the  king's  first  coming  in  they  thought  to 
do  great  matters  by  letting  the  powers  know  they  were  no  abettors 
of  the  Quakers ;  which  indeed  stood  us  in  great  stead,  lest  we 
might  have  been  taken  for  those  tumultuous,  blood  thirsty,  covenant- 
breaking,  government-destroying  Anabaptists  :  and  that  they  might 
prove  to  the  world,  we  were  not  of  them.  No  sooner  those  storms 
of  persecution  have  been  over,  but  like  forgetful  mariners,  they  have 
fallen  to  their  old  work  of  bitter  envying.  Either  some  one  of  their 
church  leaves  them  ;  or  the  Quakers  are  prosperous  in  their  labours  ; 
or  any  thing  else  that  is  next  for  a  cover,  to  palliate  their  emulous 
spirit  in  all  its  base  detractions  from  us  and  the  blessed  truth. 

Which  truly  when  I  have  beheld  it,  grief  has  overwhelmed  my 
soul,  and  a  pity  for  their  sakes  has  risen  in  my  heart,  that  all  those 
trials,  which  rightly  understood  and  improved,  would  have  turned 
to  great  advajitage,  should  be  as  water  spilled  on  the  ground. 

Many  instances  we  have  had  of  tiiis  since  their  descending  the 
throne  of  power;  particularly  in  the  years  1668,  1669,  at  v/hich 
time  there  was  some  respite  from  any  violent  persecution  of  men  upon 
the  account  of  conscience.  What  preaching  was  almost  in  every 
iDeeting  against  the  dangerous  errors  of  the  Quakers,  as  they  pleased 
to  traduce  them,  and  how  were  they  slandered  upon  several  station- 

•  The  kin^s  return.  f  See  Anab.  Dec!. 


115 

ers  stalls  ?  We  could  scarcely  walk  the  street,  but  our  ears  must  be 
disturbed  witb  the  cries  of  the  "  Antidote  against  Quakerism,"  «  The 
Synopsis  of  Quakerism,"  "  The  Damnable  Heresy  of  the  Quakers," 
with  the  like  virulent  expressions,  bestowed  upon  us  in  their  title 
pages,  to  bespeak  their  sale  more  easy  with  persons  inquisitive  or 
prejudiced. 

Nay,  whilst  they  commended  the  king's  indulgence  to  their  own 
parties,  and  publicly  rendered  him  their  acknowledgment  of  his  cle- 
mency, they  sedulously  endeavoured  my  imprisonment,  in  particular, 
and  did  not  stick  both  to  characterize  me  the  most  wretched  and 
enormous  of  men,  for  a  book,  they,  I  may  in  a  manner  say,  extorted 
from  me,  and  at  that  time  too,  when  both  my  body  was  straightly 
imprisoned,  and  my  life  greatly  endangered  ;  and  as  the  complete- 
ment  of  their  wickedness,  they  maintained  the  justness  of  my  con- 
finement. 

But  to  pass  over  this,  and  observe  the  consequence  of  succeeding 
troubles.  The  former  acts  receiving  new  life  from  one  more  sharp 
and  cruel,  what  could  we  hope,  but  that  this  act  executed  were 
enough  to  make  these  professors  for  ever  out  of  love  with  persecution, 
who  are  yet  too  warm  abettors  of  it. 

For,  though  their  vain  boasts  of  standing  quickly  vanished  at  the 
rattling  of  a  few  muskets,  and  that  God,  by  his  Almighty,  invisible 
power,  upheld  us  through  all  those  hardships,  of  bruises,  blood-shed, 
broken  limbs,  tedious  imprisonments,  and  great  spoiling  of  our 
goods,  (enough  to  melt  the  hearts  of  infidels,)  and  I  cannot  say,  but 
then  they  would,  Nicodemus-like,  give  us  their  night  encourage- 
ments ;  some  blessing  God  that  we  were  set  to  blunt  the  edge  of 
persecution,  and  so  be  as  a  bulwark  for  them;  yet  so  quickly  did 
their  kindness  cool,  upon  a  relaxation  of  such  procedure  against 
us,  that  their  tenderness  seemed  to  die  with  the  hardness  of  our 
persecutors.  For  no  sooner  were  we  out  of  prison,  but,  instead  of 
congratulations,  we  were  saluted,  or  affronted  rather,  with  an  im- 
posture from  Lincoln,  and  a  lie  from  Dover;  the  former  stamped 
by  R.  James,  the  latter  by  T.  Hobbs,  both  Anabaptists,  as  they  are 
commonly  called,  to  their  own  infamy,  and  the  great  disgrace  of 
their  profession. 

These  beginnings,  reader,  were  followed  by  the  pressing  endea- 
vours of  our  dissenters  in  general,  whether  by  preaching,  disputing, 
writing,  or  other  more  secret  traducings,  both  in  cities  and  country, 
but  more  especially  in  London  :  where  the  greatness  of  our  suffer- 
ings from  the  pov/ers,  seems  outdone  by  the  malicious  practices  of 
dissenters.  Nay,  so  restless  are  they  in  their  attempts  against  us, 
that  they  will  disturb  themselves  rather  than  let  us  be  quiet;  and 
care  not  whom  they  molest,  if  the  poor  Quakers  may  but  be  render- 
ed odious.  Witness  among  others  a  libel  called  "  The  Spirit  of 
the  Quakers  Tried  ;"  a  Letter,  subscribed  J.  G.  and  a  Dialogue, 
T.  H — the  two  last  of  the  same  fraternity  with  those  before  men- 
tioned. 

Behold,  what  use  these  men  make  of  toleration !  with  which 
since  authority  hath  obliged  them,  their  gratitude,  or  their  policy 


116 

has  turned  the  torrent  of  their  virulent  humour  against  us  ;  wliorn 
they  tiailj  wreak  under  their  ungodly  hate,  as  if  they  were  resol- 
ved to  interrupt  the  king's  indulgence,  with  their  persecution  :  and 
by  a  kind  of  revenge  upon  us  for  oar  libeity,  suffer  it  to  be  a  time 
of  calm  with  none  but  themselves.  But,  what  makes  the  matter 
worse,  some  emulo  s  spirits  among  them  wished,  as  I  heard,  for 
another  storm,  that  the  Quakers  might  but  be  shipwrecked  by  it. — 
Oh,  strange  impiety  !  that  men  should  lay  our  prosperity  so  to  heart, 
as  therefore  to  wish  our  ruin,  and  rather  than  not  eftect  it,  run  the 
bold  hazard  of  their  own  :  unless  they  resolve  to  keep  their  old 
haunt  of  creeping  into  garrets,  cheese-lofts,  coal-holes,  and  such 
like  mice-walks,  and  using  more  equivocation  to  hide  a  meeting, 
than  a  Romish  priest  hath  been  want  to  do  to  conceal  his  func- 
tion. 

Well  may  we  take  up  a  lamentation  for  these  things,  that  men 
should  so  fearfully  rend  religion  from  charity,  and  faith  from  the 
good  works  of  patience,  mercy,  and  universal  love  ;  as  if  to  quarrel 
about  religion  were  to  be  religious,  and  to  call  names,  and  jeer,  a 
mark  of  z.eal  and  wit. 

To  conclude,  and  sum  up  what  I  have  said.     This  hath  been  the 
misery  of  almost  every  reformation,  that  its  authors  have  degene- 
rated from  their  first  sense,  (which  placed  religion  in  a  clean  con- 
science, not  in   a  full  head — in  walking  with   God,  more  than  in 
talking  of  him,)  to  self-promotion,  and  persecution  of  all  dissenters 
from  their  establishment.     And   the  cause  of  it  is  briefly  this:  a 
wandering  from  that  heavenly  illuminati(;n  in   themselves,  setting 
up  their   own  contrivance  before  they  had   pulled  down  all  contri- 
vances of  men.     And  their  covetousness  to  advance  their  own  in- 
ventions, and   impatience  to  see  them  not  assented  to,  have    pro- 
moted cruelty ;  and  with  this  very  cup  have  the  nations  been  drunk, 
as  well  refined    as    more  gross  professors  of  religion.     God  there- 
fore first  appeared  to,  and  empowered,  and  sent  forth  ])lain  men 
to  declare  the  plain  truth,  to  turn  men  from  that  darkness  which 
covered  their  hearts,  notwithstanding  their  splendid   profession,  to 
the  liglit  that   hath  shined  therein   uncomprehended,  which  obey- 
ed, was  sufficient  to  salvation.     They   were  first  slandered,  then 
persecuted,  and  that  by  most  sorts  ;  but  their  persecution   not  al- 
ways continuing  from  the  powers,  they  have  been,  and   now  are 
diligently  followed  by  their  old  adversaries,  the  Separatists,  with 
their  cries  of  heresy,  error,   blasphemy,  and  the   like,    if  possible 
to  make  them  a  burthen   upon  earth  ;  witness  their  many  printed 
books  and    impostures,    particularly  "The   Spirit  of  the    Quakers 
Tried,"  "  The  Letter,"  "The  Dialogue  betwixt  a  Christian  and  a 
Quaker,"  "  Quakerism   no  Christianity,"  and   "  The  Controversy 
Ended  ;"  unto  ail  which  from  beginning  to  end,  so  far  as  concerns 
Christ  the  true  light,  enlightening  all  men  that  ever  came,  and  do, 
or  shall  come  into  the  world,   with  a  saving  light,  and   what  is  the 
general  rule  of  faitli  to  christians,  I  here  present  the  world  with  our 
plain  and  full   defence,  having  thoroughly   considered   them,  with 
what  other  objections  I   thought  to  carry  any  weight  against  us: 


117 

which  being  our  fundamental  principle,  if  proved,  the  common  nO' 
tion  of  satisfaction  for  sins  past,  present,  and  to  conte  :  just.fication 
in  the  strictest  sense,  without  inherent  righteousness;  their  fearful 
tale  of  predestination,  and  tlieir  pleas  against  perfection,  will  tum- 
ble to  the  ground. 

And  I  earnestly  beseech  the  reader  in  the  love  of  God,  not  to  be- 
lieve every  wandering  book  or  story  that  is  out  against  us.  but  hear 
us  before  he  pass  judgment  against  us,  and  tlien  let  liis  con- 
science tell,  if  we  are  not  the  true  apostolical  christians,  promoting 
the  interest  of  the  pure  spiritual  apostolical  religion.  For  what 
we  believe  and  assert  we  witness  ;  we  do  not  steal,  nor  rob  our 
neighbours,  God  has  brought  it  to  us  beyond  all  imitation.  Our 
religion  he  has  made  our  own  through  his  internal  operations. — 
And  against  convictions  th.ere  is  no  standing,  as  well  as  without 
them  there  can  be  no  solid  knowledge ;  the  want  of  which  makes 
the  world  miserable,  and  renders  us  unknown. 

Having  thus  historically  introduced  my  present  discourse — and 
ray  witness  is  with  God,  the  righteous  judge  of  all,  not  out  of  ill 
will  to  any,  but  in  perfect  love  to  all,  that  the  very  truth  of  things 
may  be  brought  to  light,  in  order  to  a  more  clear  understanding  of 
that  controversy  which  is  now  on  foot  betwixt  the  so  much  despised 
Quakers  and  their  adversaries  :  for  this  let  all  know,  1  write  not 
for  controversy,  but  truly  for  conscience  sake,  that  not  empty  con- 
quest, but  sound  conviction  may  be  the  end  of  all  my  labours  for 
the  Lord  my  God,  who  is  over  and  above  every  name,  worthy  of 
eternal  praises  and  dominion— I  shall  conclude,  with  these  ear- 
nest desires  in  upriglitness  of  soul  to  God  ;  that  truth,  righteous- 
ness, and  peace  may  prevail,  to  the  more  plain  detection  of  error, 
and  utter  confusion  of  all  envy  and  prejudice. 


INTRODUCTION.* 


L  there  is  a  book  lately  come  to  my  hands,  entitled  "  A  Dialogue 
between  a  Christian  and  a'Quaker;"  which,  with  several  others  lately 
published  against  us,  hath  given  occasion  for  this  general  undertaking. 

I  was  very  curious  to  peruse  that  discourse,  which  should  make  a 
diflerence  between  them,  having  in  my  diligent  search  after  religion, 
ever  desired  to  understand  and  profess  that,  which  upon  true  con- 
victions I  had  reason  to  believe  was  the  most  christian.  But  as  up- 
on impartial  view  I  found  the  weakness  of  that  book  more  favoura- 
ble to  us,  tlian  the  uncharitableness  of  the  title  page,  which  seemed 
to  disinterest  a  Quaker  in  Christianity  ;  so  most  unexpectedly  I 
found  my  name,  among  others,  often  used,  and  as  often  undeserved- 
ly abused  by  the  author.  I  was  not  willing  that  any  else  should  an- 
swer for  my  faults,  if  any  there  were;  and  if  innocent,  I  esteemed 
myself  both  sufficient  ajyd  obliged  to  my  own  relief,  which  will  not 
be  hard  to  do  :  and  the  reason  is,  because  so  little  reason,  and  so 
much  railing,  have  been  by  him  employed  against  me,  as  if  he  in- 
tended to  scold  rather  than  confute  me,  and  to  let  the  world  know 
how  much  better  skilled  he  is  in  scurrility  than  argument. 

This,  I  confess,  drew  me  first  into  any  willingness  of  considering 
his  discourse  at  large.  Not  that  the  truth  was  not  first  in  my  eye; 
but  because  I  know  the  person  most  concerned  with  him,  to  be  both 
able  and  resolved  to  reply,  I  thought  my  endeavours,  at  least  for 
this  time,  might  have  been  very  well  excused. 

But  so  many  out-cries  coming  upon  the  neck  of  another,  if  possible, 
to  expel  us  the  world,  I  found  myself  pressed  in  spirit  to  buckle  my 
mind  to  this  enterprise,  notwithstanding  that  my  late  concernment 
with  some  other  adversaries  had  left  the  wearisomeness  of  a  combat 
upon  my  spirit,  and  the  hopes  I  had  of  being  spared,  by  the  ingenious 
acknowledgment  of  our  enemies,  from  the  like  necessity  of  further 
controversy. 

But  as  it  fell  out  with  the  people  of  Syracuse,  that  several  very  bad 
tyrants  were  succeeded  by  worse;  so  truly  it  hath  done  with  us  : 
the  confutation  of  one  adversary,  redoubling  envy,  prejudice,  and  al- 
most every  evil  quality  in  the  next.  As  if  to  be  overcome  were  more 
intolerable  to  them,  than  to  find  the  truth  by  it  would  be  accepta- 
ble. Oh,  lamentable  use  that  these  men  make  of  our  love  and  pains  I 
But  we  have  some  cause  to  think,  that  failing  of  that  reason  which 
is  necessary  to  prop  so  infirm  a  cause,  they  would,  if  possible,  sup- 
ply the  want  of  it  with  the  last  word,  which  at  Billings-Gate,  I  hear, 
goeth  a  great  way  to  advantage,  and  to  turn  the  scale  in  all  disputes. 

*  This  introduction  originally  formed  the  tliree  first  chapters  of  the  work.  In 
the  subsequent  editions  of  the  part  written  by  William  Penn,  they  were  omit- 
ted, together  with  the  preface,  and  the  whole  was  digested  into  a  more  regular 
treatise,  dispensing,  at  the  same  time,  with  the  name  of  his  opponent.  As  the 
present  edition,  however,  embraces  both  parts  of"  The  Christian  Quaker,"  it  was 
deemed  expedient  to  retain  these  chapters  in  the  form  here  given  them,  they 
serving,  as  WiUiam  Penn  remarks,  as  "  an  apt  introduction  to  what  follows." 
The  excellence  of  the  preface,  too,  will  no  doubt  rendw  it  also  generally  accep- 
table to  the  readers  of  the  work. 


119 

And  truly,  If  the  temper  of  this  adversary  be  but  considered,  witia 
what  help  he  himself  has  given  us  to  do  it,  for  my  part,  I  should 
stand  amazed  that  any  sober,  civil,  or  christian  man,  could  refrain 
passing  severe  sentence  against  him,  as  one  that  writeth  of  religion, 
out  of  all  sense  of  either  religion  or  good  manners  ;  and  that  only 
took  occasion  thereby  to  prove  eminently  to  all  impartial  men,  he 
really  has  neither. 

But  to  let  that  pass,  I  leave  the  book  to  speak  for  or  against  itself. 
I  shall  only  premise,  that  though  I  have  particularly  observed  the 
manner  of  his  dialogue,  as  an  apt  introduction,  and  that  my  dis- 
course has  been  occasioned  by  this  and  several  late  attempts  made 
against  the  truth  ;  yet  my  answer,  to  avoid  their  accusation  of  per- 
sonal heat,  is  not  immediate,  direct,  or  particular  to  any  one.  The 
matter  of  our  judgment,  both  with  respect  to  the  light  and  rule, 
(comprehensive  of  all,)  I  have  positively  stated,  and  defended  by 
plain  scripture,  sound  reason,  and  universal  consent  of  former  ageSo 
And  what  force  any  books,  arguments,  or  objections,  (present  with 
me,)  whether  from  our  adversaries,  especially  T.  Hicks,  or  my  own 
remembrance,  I  shall  by  the  way  faithfully,  and  I  hope,  effectually 
consider:  to  tiie  end  I  may  avoid  the  great  vanity  of  bragging  of  a 
victory  obtained  against  a  man  of  straw,  and  enemy  of  my  own  ma- 
king, (as  T.  Ilicks  hath  done,)  and  that  detestable  sin,  and  disingen- 
uous practice,  of  charging  those  lies,  and  that  weakness  upon  my 
antagonist  he  never  thought,  nor  could  be  guilty  of. 

In  short,  what  I  have  against  the  book  in  general,  and  for  the  truth 
and  myself  in  particular,  I  shall  in  their  proper  places  produce  ;  and 
now  descend  so  to  do,  with  wliat  convenient  brevity  I  can. 

First  then,  he  has  taken  a  very  unfair  way  of  opposing  our  princi- 
ples, if  we  may  yet  call  them  ours,  since  instead  of  collecting  what 
truly  are  so,  and  those  most  forceable  arguments  we  have  been  wont 
to  offer  in  their  defence,  out  of  our  own  writings,  which  in  honesty 
and  justice  he  ought  to  have  done,  he  presents  the  world  with  a  dia- 
logue between  a  Christian  and  a  Quaker,  which  we  may  truly  say, 
are  both  of  his  own  making,  at  once  abusing  both  himself  and  that 
people  ;  for  neither  has  he  truly  represented  the  Quaker,  nor  much 
more  honest  is  his  character  of  a  christian.  And  whilst  he  doth 
most  partially  render  his  own  opinions  to  be  those  of  a  true  chris- 
tian, rather  than  a  true  christian's  to  be  his,  he  brings  in  the  poor 
despised  Quaker  saying  any  thing  that  may  be  most  ridiculous, 
weak,  and  impertinent  to  the  matter.  Which  way  of  confutation  is  so 
far  from  being  truly  manly,  much  less  christian,  that  the  wisest  man 
may  be  thus  disguised  into  the  greatest  fool,  and  truth  itself  seem 
vanquished  by  the  weakest  forces  of  her  enemies.  It  was  by  ways 
not  less  injurious,  though  more  ingenious,  that  the  esteemed  best  hea- 
then of  his  time,  was  by  some  of  his  emulating  contemporaries 
brought  into  utter  disgrace,  with  that  only  people  which  once  most 
of  all  deservedly  admired  him  ;  as  they  who  will  take  the  pains  to 
read  the  comical  abuses  of  Any  tus  and  Aristophanes,  upon  Socrates, 
may  easily  inform  themselves.  Whose  life  being  blameless,  and 
virtue  unparalleled  in  his  day,  did  by  his  strict  precepts  and  exam- 


120 

pie,  so  influence  the  people  into  a  dislike  of  those  comedians,  ami 
their  loose  adherents,  that  till  the  frothy  spirit  of  the  multitude  be- 
came revived,  by  their  riiliculous  representations  of  that  vk^orthy 
man  in  a  play,  it  was  impossible  for  them  to  work  his  ruin. 

Methinks  this  man's  dialect  savours  of  the  same  spirit,  though  its 
grossness  tells  us,  it  hath  not  the  same  wit.  Let  me  have  never  so 
infirm  a  cause  to  manage,  and  grant  me  but  leave  to  make  my  adver- 
sary's answers,  and  I  will  not  fear  the  consequence  of  such  encoun- 
ters. J3ut  wlio  will  yield  to  this,  that  doth  not  first  resolve  to  be 
overcome  .^  Let  T.  Hicks  but  permit  me  that  liberty  against  his  wa- 
ter baptism  in  defence  of  children's,  and  I  will  warrant  him  a  rebel 
to  the  churcii  of  England.  But  doth  he  do  as  he  would  be  done  by? 
If  this  be  the  ne  plus  ultra,  or  upshot  of  our  adversary's  strength,  to 
feign  weakness  for  us,  that  he  may  appear  some  body,  I  think  we 
need  say  no  more,  but  leave  it  with  every  unprejudiced  conscience  to 
guess  at  the  meaning  of  such  base  designs.  Certainly,  we  have  not 
been  justly  dealt  with,  nor  our  cause  weighed  in  the  equal  scale  of 
righteousness;  and  indeed,  this  imperfection  is  most  of  all  incident 
to  that  way  of  writing. 

n.  Next,  he  has  as  well  made  us  to  belie  ourselves  and  princi- 
ples, as  to  appear  impertinent :  a  thing  so  uncharitable,  indeed  so 
very  wicked,  that  methinks  every  sober  and  impartial  mind  may 
have  just  occasion  to  be  scandalized  at  his  whole  enterprise.  What ! 
not  only  make  us  to  answer  in  his  own  language,  but  lie  in  it,  and 
that  against  our  very  principles  and  consciences  too  !  This  is  an  ag- 
gravation, at  once,  of  his  own  enmity  and  the  imbecility  of  his  cause. 

For  can  any  believe,  who  know  us  well,  that  when  we  are  asked, 
as  he  fictitiously  doth  in  his  dialogue,  "  do  you  believe  the  scriptures 
to  be  true  sayings  of  God  ?"  (page  66,)  we  should  answer  him  thus  ,: 
"  so  far  as  they  agree  to  the  light  in  me."  For,  though  it  be  true, 
that  the  light  within  is  the  same  in  kind  with  that  which  shined  in  the 
hearts  of  the  holy  pen-men,  and  therefore  may  rightly  be  said  to  agree 
both  in  itself  and  in  the  several  testimonies  of  divers  ages,  and  con- 
sequently it  may  truly  be  allowed  to  judge  of  what  are  the  sayings 
of  God,  from  what  are  those  of  wicked  men,  &c. ;  yet  has  he  disin- 
genuously obtruded  those  words  by  way  of  answer  upon  us,  which 
he  cannot  find  so  laid  down  by  any  of  us,  much  less  all  the  Quakers. 

Again,  in  another  place  of  his  abusive  catechism,  he  thus  queries: 
"  Tlien  may  I  not  conclude,  that  the  reason  why  you  so  freely  rail 
against,  and  reproach  your  opposers,  is  only  to  secure  your  credit  with 
your  own  proselytes.^"  which  he  thus  makes  the  Quaker  to  answer." 
"  I  cannot  deny,  but  that  there  may  be  something  of  that  in  it."  Oh, 
impudent  forgery  !  Whether  this  invention  becomes  a  man  that  has 
the  least  honest  pretence  to  Christ's  pure  religion,  or  one  who  would 
be  thought  as  serious  as  an  Anabaptist  preacher  ought  to  be,  judge 
all  you  that  read  us.  I  cannot  believe,  but  many  who  go  under  that 
name,  have  more  tenderness  and  conscience,  than  to  abet  this  kind 
of  proceeding  against  us.  In  short,  it  was  an  uncharitable  spirit  asked 


121 

the  question,  and  from  that  became  a  lying  one  to  answer  it.  Our  wit- 
ness IS  with  God,  as  to  our  inuocency  in  this  very  matter.  But  he 
proceeds : 

"  Will  you  be  so  liberal  of  your  revilings  whether  your  adversary 
gives  occasion  or  not  ?"     He  answers  for  us : 

•'It  concerns  us  to  render  them  as  ridiculous  as  we  can,  and  to 
make  our  friends  believe  they  do  nothing  but  contradict  themselves." 

Again  to  the  same  unrighteous  purpose  : 

"  But  doth  not  this  signify  a  very  dishonest  and  malicious  mind 
in  you  ?''     He  makes  us  return  : 

"  We  care  not  what  you  think,  provided  our  friends  think  not  so." 

And  to  conclude  his  slanders  of  this  kind,  hear  him  once  more: 

"  Doth  not  William  Penn  in  his  book  against  the  author  of  the 
Spirit  of  the  Quakers  Tried,  manifest  great  displeasure  against  the 
man  for  concealing  his  name;  suggesting  that  if  he  knew  it,  then 
probably  they  might  have  something  to  detect  him  ?"  &c. 

I  shall  omit  in  this  place  making  my  own  defence.  But  be  pleased, 
courteous  reader,  to  observe  the  man's  answer,  which  he  would  have 
the  world  to  believe  was  ours  : 

"  Whatsoever  thou  or  others  may  think  of  our  writings,  we  will 
give  it  out  that  we  have  both  answered  and  confuted  our  adversaries, 
and  our  friends  will  believe  what  we  say  in  this  matter,  which  is 
enough  to  us."     Oh  !  lies,  madness,  and  folly. 

Certainly,  reader,  by  this  time  thou  canst  not  but  with  me  believe, 
I  had  reason  enough  to  make  this  general  exception  against  the  dia- 
logue, as  neither  becoming  what  I  am  so  tender  as  to  think  our  bitter 
adversary  upon  more  serious  considerations  might  esteem  a  right 
christian  ;  nor  yet  that  character  of  a  Quaker,  which  the  more  sober 
sort  of  men  carry  in  their  minds  concerning  us.  And  in  the  fear  of 
Almighty  God,  we  do  appeal  to  the  consciences  of  all  those  who 
shall  ever  read  us,  whether  we  have  been  treated  by  this  man,  in  his 
dialogue  and  catechism,  with  that  spirit  of  meekness,  righteousness, 
and  truth,  which  is,  or  ought  to  be  the  rule  and  guide  of  christians 
in  their  undertakings;  more  especially  in  the  very  weighty  matters 
of  religion.  Indeed,  we  need  no  other  apology  in  this  case  than  the 
folly  of  his  answers.  For  all  the  world  will  think,  we  had  least  need  of 
seeking  the  good  will  of  our  friends,  which  we  had  already,  and 
rather  conclude  it  our  interest,  to  care  after,  and  not  to  slight  what 
others  say  or  believe  concerning  us.  It  is  true,  I  perceive  our  adver- 
sary is  a  great  slighter  of  conscience,  and  that  Light  of  truth  which 
should  be  the  instructor  thereof,  and  therefore  no  wonder  if  we  find 
so  little  of  it  in  his  dialogue.  But,  however  he  sets  little  by  it,  pre- 
ferring his  most  defective  head-conceits  before  the  holy  certain  dic- 
tates of  the  heavenly  Light  in  the  consciences  of  men,  as  his  uncon- 
scionable dealing  with  us  sufficiently  testifies,  yet  is  it  our  desire  to 
act  suitably  to  that  in  ourselves,  and  to  seek  the  approbation  of  it 
alone  in  others:  rather  than  by  a  disingenuous  way  of  writing,  ob- 
trude our  own  fictions  for  christian  faith,  much  less  mere  imperti- 
nencies  and  very  lies,  for  the  only  and  best  answers  of  our  adversa- 
ries. 

Q 


122 

Ilf.  But  he  has  not  only  made  us  to  say  what  he  pleased,  imper- 
tinently and  untruly,  but  he  has  done  it  with  a  manifest  show  oi 
profaneness,  bj  a  light,  tauiiting,  and  inapplicable  use  of  those  ex- 
pressions, which  in  a  way  of  seriousness  and  simplicity,  may  have 
been  sometimes  uttered  by  honest  and  religious  people.  Such  are 
these  that  he  makes  us  to  give  in  answer  to  his  questions,  which  we 
refuse  not  to  render  a  distinct  account  of  to  any  sober  man  at  any 
time,  viz.  "Thou  runnest  into  man}'  words  and  carnal  distinctions, 
and  wouldst  have  thy  fleshly  wisdom  satisfied,  but  I  tell  thee,  that 
dust  is  the  serpent's  food."  To  his  answer  against  the  sufficiency 
of  the  Light,  he  makes  the  Quaker  reply,  "  1  see  thou  art  a  poor 
dark  creature,  as  by  thy  talking  is  manifest,  yea,  it  is  manifest  in 
the  Light."  To  the  like  purpose  ;  "  Thou  art  a  wicked  creature, 
blackness  of  darkness  is  reserved  for  thee.  Thou  art  a  serpent,  and. 
the  curse  of  God  is  eternally  upon  thee."  Again,  "  Thou  mani- 
fests thy  darkness,  and  that  thou  art  still  in  the  imagination." — 
Again,  "  Thou  lookest  for  words,  but  thy  flesh  must  be  silenced." 
Again,  "  We  witness  it.  Poor  creature,  thou  runnest  to  the  letter, 
what  dost  thou  witness  in  thyself.^"  Again,  "  I  command  thy  flesh 
to  be  silent.  I  bear  witness  against  thee."  At  other  times,  in 
answer  to  such  like  questions,  "Yea,  verily.  Alas  for  thee,  these 
are  thy  own  dark  imaginations.  Now  thou  runnest  to  meanings,  we 
deny  meanings.  Thou  manifests  a  perverse  spirit.  We  are  dead 
to  distinctions.  We  deny  dispositions.  Thou  suggests  thy  own 
imagination."* 

These,  impartial  reader,  with  more  of  the  like  tendency,  he  is 
pleased  to  set  down  as  our  strongest  answer  to  his  questions,  seve- 
ral of  them  such  as  have  received,  and  yet  may,  very  rational  and 
satisfactory  returns  from  many  of  us  However,  if  any  such  kind 
of  answers  have  been  given  to  the  unseasonable  queries  of  airy  and 
entrapping  persons,  neither  is  it  more  ridiculous,  than  Christ's  im- 
moveable silence  to  inquisitive  Herod  was  judged  of  old.  Nor  did 
he  inanfuHy,  to  assault  our  weakest  part,  if  such  he  thought  it. 

But  least  of  all  is  he  excusable,  that  one  who  is  reputed  an  Ana- 
baptist, the  very  next  in  religion  that  seems  exposed  to  the  scoffs 
of  libertines,  should  take  so  much  pains,  not  only  to  render  a  sober 
people  ridiculous,  (though  it  will  return  upon  himself,)  but  with  the 
common  taunts  of  profanenists,  to  venture  to  give  their  serious 
language  in  a  jeer  :  an  employment  that  had  much  better  become 
a  comedian  than  a  christian,  and  the  entertainment  of  loose  than 
religious  persons.  Certainly,  reader,  we  must  be  at  a  very  great 
loss  for  religion  before  we  could  embrace  it  from  such  a  hand  ;  sup- 
posing us  to  be  as  mere  heathens,  as  he  would  have  others  to  think 
us.  For,  how  can  we  believe  him  to  have  any  sincerity  to  God,  who 
80  far  seems  to  have  forgotten  the  reproach  which  his  own  separa- 
tion from  others  Ivath  been  attended  with,  as  to  make  ours  a  subject 
for  his  mockery  and  scorn.  Let  him  call  to  mind  some  of  the  infa- 
mous plays  of  those  comical  wits,  Sylvester,  Shakespeare,  Johnson, 
8tc.  with  too  many  of  our  own  days,  wherein  the  preciseness  and 

♦  Page  2y  13, 14, 15,  20,  35,  44,  45,  4,9,  54,  66,  76. 


singularity  of  Puritans  and  others,  are  abusively  represented,  and 
exposed  to  the  life,  for  the    entertainment  of  vain  and  irreligious 
persons.     If  this,  then,  be  a  crime  in  an  unconcerned  wit,  can  it  be 
excusable  in  a  christian,  for  such  he  virould  have  us  think  him  to  be. 
No,  certainly  ;  but  will  be  a  great  aggravation  of  his  account  in  the 
day  of  the  Li»rd,  unless  it  be  wiped  out  by  unfeigned  repentance,  as 
well  as  that  it  must  needs  deter  all  persons,  that  are  in  earnest  about 
the  weiglity  life  of  true  religion,  from  countenancing  his  ungodly 
attempts  against   us-     And  methinks  it  is  no    small  discovery  of 
the  exceeding  vanity  of  his  mind,  that  instead  of  putting  away  fool- 
ish jesting,  he  should  entertain  base  mockery  and  derision,  and  that 
about  religion  itself.     What!  is  he  grown  so  hardy   that   he   can 
handle  holy  things  without  fear,  and  make  bold  with  tender  con- 
science so  far  as  to  abuse  it  ?    Is  singularity  become  so  offensive  in 
a  Quaker,  that  an  Anabaptist  must  show  his  little  wit  in  deriding  it. 
IJut  certainly,  reader,  it  can  be  no  small  advantage  that  both  his 
bitterness   and  lightness  give  us  against  a  man  of  his  high  preten- 
ces to  religion.     However,  our  conquest  here  will  be  our  patience, 
innocence,  and  truth.     Not  that  I  will  believe   he  thinks  I   want 
words,  (to  whom  he  more  than  once  makes  the  having  of  them  crimi- 
nal,) and  all  that  read  him  may  see,  he  hath  furnished  me  with  mat- 
ter gross  enough.     But  I  delight  not  to  spend  rev  time  upon  invec- 
tives, did  I  perhaps  I  might  bestow  a  tragic  comedy  upon  a  railing 
Anabaptist,  in  return  of  that  ridiculous  dialogue,  he  disingenuously 
would  fasten  on  an  unconcerned  Quaker.     But  my  God  forbid  that 
I  should  sport  about  religion,  or  make  so  much  as  any  man's  pre- 
tended religious  dissent,  a  theme  for  my  railery  or  abuse.     For  I 
think  it  an  ill  way  to  laugh  men  out  of  their  profession,  nor  can  I  ever 
esteem  that  a  sincere  one  which  men  are  jeered  into.     And  as  con- 
viction is  the  most  serious  ground  on  which  to  receive  faith,  so,  to 
detract  or  deal  disingenuously  with  any  man,  may  harden,  but  can 
never  proselyte :  and  this  is  our  very  case  with  respect  to  T.  H. 
Vet  I  would  have  him  know,  that  our  so  much  reproached  Light 
within,  he  so  little  concerns  the  government  of  his  life  with,  incites 
us  not  to  an  eye  for  an  eye,  but  teaches  us  that  forbearance  and  for- 
giveness which  we  have  some  reason  to  believe  his  principles  are 
wholly  strangers  to.     Else,  what  can  mean  his  greedy  endeavours 
to  pluck  out  others'  eyes,  that  never  yet  assaulted  so  much  as  one 
of  his,  either  by  word  or  writing.     Well  may  we  take  up  the  com- 
plaint of  God's  prophet  of  old,  "  We  are  had  in  derision  daily,  and 
almost  every  one   mocketh  us."   Jer.  xx.  7.     But  let  the   carnal 
christian-mockers,  have  a  care  ;  for  though  their  cruel  mockingsbe 
our  portion  in  this  life,  yet  also,  for  a  recompense,  shall  their  bonds 
be  made  strong,  and  a  consumption  from  the  Lord  of  Hosts  is  de- 
termined against  them  that  persist  therein. 

Having  now  rendered  with  all  convenient  brevity  my  just  excep- 
tions against  the  manner  of  the  dialogue,  and  spirit  of  the  man  in 
general,  I  shall  proceed  to  offer  something  against  the  distinct 
doctrines  of  it,  in  my  particular  vindication  of  the  truth,  vix.  the 
universality  and  sufficiency  of  the  Light  within,  and  demonstration 
of  the  general  rule  of  faith. 


THE 

CHRISTIAN  QUAKER,  &c. 

CHAPTER  I. 

Three  questions  proposed,  stating  the  matter  to  he  treated  upon. 
First,  What  is  salvation  ?  Jins.  To  he  saved  Jrom  sin  as  well  as 
from  xorath,  and  not  from  wrath  tvithout  sin. 

Being  to  write  of  the  Light  of  Christ  within,  the  great  prin- 
ciple of  God  in  man,  the  root  and  spring  of  divine  life  and 
knowledge  in  the  soul ;  that  by  which  salvation  is  effected  for 
man,  and  which  is  the  characteristic  of  the  peo|)ie  called  Qua- 
kers, their  faith  and  testimony  to  the  world  ;  I  chose  to  consider 
it  under  these  three  following  questions,  as  stated  by  none  of 
the  meanest  of  our  adversaries,  being  comprehensive  of  the 
principle,  its  force,  and  friends ;  wherein  I  endeavour  to  solve 
those  objections,  as  they  naturally  arise,  which  either  have  been, 
or  may  be  advanced  against  what  is  asserted  by  us,  in  favour  of 
this  Divine  Principle,  and  its  effects  upon  mankind  :  which  I 
recommend  to  my  readers'  serious  consideration,  desiring  that 
patience  and  impartiality  may  keep  them  company  in  the  perusal 
thereof ;  it  being  written  for  their  advantage,  as  well  as  our  vin- 
dication, that  they  may  have  a  nearer  and  clearer  prospect  of 
that  way  the  blessed  ever  trod  to  glory. 

1.  What  is  that  salvation,  which  the  Light  leads  to  ? 

2.  What  is  this  Light,  and  how  does  this  Light  lead  to  it?  And, 
G.  Who  this  he  or  they  are,  that  obey  this  Light,  and  in  obey- 
ing, attain  salvation  ? 

I.  By  salvation  we  understand,  as  by  scripture  is  delivered 
to  us,  man's  being  saved  from  sin  here,  and  the  wages  of  it, 
'which  is  wrath  to  come.  Whereby  we  are  taught  utterly  to 
renounce  and  reject  the  common  acceptation  of  it,  as  the  full  and 
complete  force  of  the  word,  viz.  barely  to  be  saved  from  punish- 
ment hereafter.  In  which  security,  through  a  vain  exj)eetation 
of  salvation,  whilst  not  really  and  actually  saved  from  the  pow- 
er of  sin  through  the  invisible  power  of^  Christ,  thousands  die. 
In  short,  we  call  salvation,  Christ's  making  an  end  of  sin,  des- 
troying the  works  of  the  devil,  finishing  transgression,  bind- 
ing the  strong  man,  and  spoiling  his  goods  in  the  hearts  and 
consciences  of  men  and  women  -,  and  bringing  in  his  everlast- 


125 

ing  righteousness  into  the  soul,  whereby  to  cleanse,  wash,  re- 
generatf,  reiuw,  and  refresh  the  soul :  in  one  scripture  phrase, 
to»»  save  iiis  people  from  their  sins." 

These  are  the  times  of  refreshment,  and  this  is  the  day  of 
restitution  ;  and  thus  is  he  king,  to  reign  ;  prophet,  to  give  vi- 
sion ;  and  high  priest,  to  anoint  with  the  ludy  unction,  tiiat  lead- 
eth  his  people  into  all  tiuth,  whose  lips  alone  preserve  know- 
ledge 'j  and  therefore  is  it  the  unchangeable  gospel  rule  to 
believers.  And  those  who  are  thus  freed  or  saved  here  from  the 
power,  nature,  and  defilement  of  sin,  are  the  alone  persons,  that 
are  or  shall  be  hereafter  saved  from  eternal  wrath  and  vengeance, 
the  heavy  recompense  of  sin.  All  this  we  understand  by  tjiat 
word  salvation  ;  and  in  this  centre  the  great  and  glorious  prophe- 
cies and  performances  of  Christ. 


CHAPTER  II. 

The  second  question  stated  :  particularly  what  is  meant  by  lights 
It  is  a  principle  that  discovers  the  slate  of  inaUf  and  leads  to 
blessedness. 

The  second  question  runs  thus :  What  is  that  Light  which 
leadeth  to  salvation,  and,  how  doth  it  lead  to  salvation  ? 

By  Light,  I  understand  not  the  metaphorical  use  of  the  word; 
as  when  Christ  said  to  his  disciples,  *•  ye  are  the  lights  of  ihe 
world;"  or,  as  the  apostle  speaks,  "now  are  ye  light  in  the 
Lord;"  nor  yet  the  mere  spirit  or  reason  of  man.  But  Christ,  that 
glorious  Sun  of  Righteousness,  and  Heavenly  Luminary  of  the 
intellectual  or  invisible  world  ;  represented,  of  all  outward  resem- 
blances, most  exactly  by  the  great  sun  of  this  stMisible  and  visi- 
ble world.  That  as  his  natural  light  arises  upon  all,  and  gives 
light  to  all,  about  tlie  affairs  of  this  life ;  so  that  Vivine  Light 
arises  upon  all,  and  gives  light  to  all  that  will  receive  the  mani- 
festations of  it,  about  the  concerns  of  the  other  life.  Such  a 
light  I  mean  by  <'  that  Light  which  lighteth  every  man  that 
Cometh  into  the  world,''  and  that  leadeth  those  that  obey  it  to 
eternal  salvation. 

The  scripture  says  no  less,  John  i.  4,  9,  "  In  the  Word  of 
God  was  life,  and  that  (very;  life  was  the  light  of  men,  that  en- 
lighteneth  every  man  that  cometh  iuto  the  world." 

But  to  demonstrate  it  the  most  obviously  that  I  can,  to  the 
lowest  capacities,  I  shall  evidence  the  nature  and  virtue  of  this 
principle.  Light,  by  the  holy  effects  of  it,  which  is  the  how,  or 
the  which  way  it  leadeth  to  salvation.     This  is  soTiecessary  in 


126 

order  to  explicate  the  other,  that  as  the  tree  is  known  hy  its 
fruits,  so  is  the  true  Saviour  by  his  salvation.  If  then  I  can 
make  it  appear,  that  the  Light,  as  obeyed  in  all  its  discoveries 
and  requlrings,  is  sufficient  to  salvation,  all  must  yield  to  the 
efficacy  of  the  Light  within. 

I  shall,  then,  by  the  properties  of  this  Light,  prove  it  saving. 
In  order  to  which,  I  shall  begin  with  the  first  step  towards  salva- 
tion, viz.  a  sight  of  the  cause  of  damnation ;  and  that  this  is 
given  us  by  the  Light  within  the  scripture  is  very  plain,  which 
is  the  great  record  of  saving  truth,  and  of  that  blessed  testi- 
mony Christ  has  left  tg  his  flock. 


CHAPTER  III. 

That  the  light  within  manifests  sin  ;  yea,  all  sin.  That  apostacy, 
or  sin  in  any,  is  no  argument  against  the  light.  That  the  ser- 
vices of  the  Jews  show  no  imperfection  in  the  light,  but  in  the 
people,  whose  minds  were  abroad.  If  insufficiency  against  the 
light  should  be  admitted,  because  of  wickedness  in  men  ;  the  same 
may  be  objected  against  the  scriptures,  which  overthrows  our 
adversaries^  assertion  concerning  their  sufficiency. 

The  Light,  with  which  Christ  lighteth  all  men,  manifests  sin, 
as  these  words  import :  "  For  every  one  that  doeth  evil,  hatetli 
the  Light,  neither  cometh  to  the  Light,  lest  his  deeds  should  be 
reproved  :"  John  iii.  20. — Implying,  that  if  they  would  have 
brought  their  deeds  to  the  Light,  the  Light  would  have  detected 
them,  and  tried  them  ;  which  makes  the  Light  the  touchstone, 
rule,  and  judge  of  conversation  and  practice.  To  which  the  apos- 
tle Paul  bears  express  testimony,  in  his  epistle  to  the  Ephesians, 
that  **  whatsoever  is  reproved,  is  made  manifest  by  the  Light ; 
for  whatsoever  makes  manifest,  is  light;"  Eph.  v.  13. — Where 
the  universality  of  the  apostle's  assertion  shows,  that  nothing  that 
is  reproved,  as  all  sin  is,  is,  or  can  be  excluded  from  the  search 
or  knowledge  of  this  Light :  which  takes  in  as  well  thoughts,  as 
words  and  deeds.  So  that  nothing  being  reproved,  which  the 
Light  doth  not  first  manifest,  how  obvious  is  it  to  every  under- 
standing, that  the  Light  must  needs  have  been,  and  be  in  all 
men,  in  order  to  such  manifestation  and  conviction,  or  man 
could  not  have  known  sin. 

It  is  as  much  as  if  the  apostle  had  said,  "  *sin  is  that  which 
damns  all  men.  Now  it  could  not  damn,  if  it  were  not  reprove- 
able,  and  it  could  never  be  reproveable,  if  the  Light  did  not  man- 

*  That  19  the  cause. 


127 

ilestand  condemn  it  as  such."  So  that  our  fulveisaries  aflinn- 
irig  the  Light  not  to  be  suliicient  to  discern  all  sin,  is  a  flatrcjuig- 
nancy,  and  a  down-right  giving  of  the  lie  to  the  apostle.  For, 
says  the  apostle,  "  all  things  that  are  reproved,  are  made  mani- 
fest by  the  Light."  But  say  they,  all  things  that  are  reproved, 
are  not  made  manifest  by  the  Light.  Sober  reader,  dwell  here 
a  while,  and  after  a  little  pause,  tell  me,  who  deals  most  unwor- 
thily with  the  apostle  and  the  holy  scriptures  of  truth,  they 
or  the  Quakers  ? 

Obj.  But  it  is  objected,  *'  If  there  be  that  light  in  all  nien,  how 
comes  it,  that  all  men  are  not  convicted  of  their  disobedience 
and  duty,  as  the  heathensof  old,  and  many  infidels  at  this  day? 
Did  the  Light  in  Saul  reprove  him  for  persecuting  the  church  ?" 

I  answer,  that  this  objection  does  no  way  impugn  or  lessen 
tlie  efficacy  of  the  Light,  although  it  greatly  aggravates  their 
evil  that  so  rebelled  against  it.  But  that  there  were  heathens, 
who  became  a  law  unto  themselves,  through  the  degree  of  light 
they  had,  by  which  they  did  the  things  contained  in  the  law, 
and  were  preferred  far  before  the  circumcision  that  kept  not 
the  law,  the  apostle  Paul  himself  is  very  express  in  that  known 
passage  to  the  Romans,  chap.  ii.  Nor  are  other  histories  silent, 
but  loud  in  their  acknowledgment  of  very  divine  attainments, 
which,  by  this  Li)jht,  several  famous  Gentiles  arrived  at ;  who, 
for  their  belief  of  One  Eternal  Being,  his  communication  of  divine 
Light  to  men,  tlie  necessity  of  holy  living,  and  of  an  immortality, 
with  their  strict  manners,  are  left  with  honour  upon  record  by 
credible  writers,  and  their  piaises  not  a  little  augmented  by 
after-ages,  even  of  those  called  christians  too.  Such  were  Py- 
thagoras, Timaeus,  Solon,  Bias,  Chilon,  Anaxagoras,  Socrates, 
Plato,  Plotin,  Antisthenes,XenocratPS,  Zeno,  Anlipater,  Seneca, 
Epictetus.  Plutarch,  Marcus  Aurelius  Antoninus,  and  others. 

But  whai  if  Jews  and  Gentiles  at  any  time  did  apostatize  ;  and, 
particularly,  what  if  Saul  persecuted  the  church  of  God,  put- 
ting <lisobo<lienee  for  duty,  murder  for  service,  will  it  follow 
that  ilie  Light  was  insufficient?  By  no  means,  but  rather  that 
Saul  was  rebt^liious,  stiff-necked,  resisting  the  Holy  Ghost,  as 
did  his  fathers,  so  did  he.  And  thus  much  the  words  them- 
selves show ;  for  it  is  said  by  the  text,  he  kicked  against  the 
pricks.  Then  it  seems  there  were  pricks  j  and  where  were 
they,  if  not  in  his  conscience?  And  what  were  they,  if  not  the 
convictions  of  the  Light  of  Christ  within  him,  which  manifests 
evil,  and  reproves  the  d^'eds  thereof  ?  Otherwise  called  the  Son 
of  God,  which  to  the  Galatians,  he  said,  « it  had  pleased  God 

to  reveal  to  him."  Gal.  i.  16 Though  Paul  knew  him  not,  nor 

his  voice,  of  a  longtime,  his  eye  being  darkened,  and  ear  stopped 
by  the  god  of  this  world,  who  had  crept  into  the  outward  forms 
of  religion,  then,  as  now,  and  therein  employed  many  emissa- 


128 

I'ies  to  decry  tliat  pure,  heavenly,  and  invisible  Life  of  truth  and 
righteousness,  which  was  then,  and  is  now  begotten  in  the 
hearts  of  many,  not  only  to  confound  the  idolatries  of  the  Gen- 
tiles, but  to  end  the  formality  and  outward  services  of  both  Jews 
and  carnal  christians. 

And  I  affirm  on  (Jod's  behalf,  and  with  the  reason  of  a  man, 
that  it  is  most  absurd  for  any  to  charge  the  rebellion  of  men  to 
the  insufficiency  of  the  Light.  For  if  men  are  wicked,  is  it  not 
against  knowledge  ?  And  if  it  be,  where  is  the  fault  ?  Else,  if 
men  are  so,  not  because  they  would  not  be  better,  but  because 
they  neither  see  nor  know,  nor  are  able  to  be  better,  how  heavy, 
how  black,  and  how  blasphemous  a  character  doth  the  conse- 
quence of  such  an  opinion  fasten  upon  the  good  and  righteous 
God  of  heaven  and  earth  ;  since  it  supposes  him,  not  to  have 
given  means  sufficient  to  do  that  which  he  requires  of  them,  and 
for  not  doing  of  which,  they  are  to  be  sentenced  to  eternal  mise- 
ry ?  But  I  confess,  how  deep  soever  this  may  stick  with  impar- 
tial spirits,  I  almost  despair  of  entering  some  of  our  adversaries, 
whose  souls  are  pinched  up  within  the  narrow  compass  of  a  most 
unmerciful  kind  of  predestination  ;  making  the  eternal  God  as 
partial  as  themselves.  Like  some  ancients,  that  because  they 
could  not  resemble  God,  they  would  make  such  gods  as  might 
resemble  them. 

I  say,  what  else  can  be  the  tendency  of  this  kind  of  doctrine, 
against  the  sufficiency  of  the  Light  within,  than  that  the  gift  of 
God  is  not  perfect,  or  able,  because  men  do  not  obey  it ;  and 
that  the  talent  God  has  given  to  all,  is  therefore  insufficient  for 
the  end  for  which  it  was  given,  because  man  hides  it  in  a  nap- 
kin ? 

Again,  let  them  tell  me,  would  it  be  a  good  argument,  that  if 
the  same  corn  should  be  sown  in  a  fertile,  and  a  barren  soil,  that 
growing  in  one  and  not  in  the  other,  the  fault  should  be  in  the 
seed,  and  not  rather  in  the  ground  ? 

AVho  knows  not  how  tradition  and  custom  have  overlaid  much 
of  conviction,  and  benumbed  the  world,  and  that  it  is,  tlirough 
lusts  and  pleasures,  become  blind  and  stupid  as  to  the  invisible 
things  of  God.  Alas!  there  had  never  been  so  much  need  of  many 
exterior  dispensations  and  appearances  of  God,  in  reference  to 
religion,  so  much  preferred  by  the  professors  of  this  day,  had 
not  men's  minds  been  departed  from  the  inward  light  and  life  of 
righteousness.  So  that  they  being  outward  and  abroad,  God 
was  pleased  to  meet  them  there  in  some  external  manifesta- 
tions :  yet  so,  as  to  turn  them  home  again  to  their  first  love  ;  to 
that  Light  and  Life,  which  was  given  of  God,  as  the  way  and 
Guide  to  eternal  salvation. 

Nor  could  any  of  those  things  cleanse,  as  concerning  the  con- 
science.   Wherefore  God  still,  by  his  servants  and  prophets,  ad- 


429 

monishetl  and  warned  the  people  of  old,  to  «  put  away  the  evil 
of  their  dtjini^s,  and  cease  to  do  evil  ami  learn  to  do  well,  and  to 
vvasli  theMiselv<'s,  and  to  cleanse  themselves  ;"'  Isa.  i. — for  that 
all  their  exactness  in  outward  services,  was  otherwise,  but  as 
the  »•  cutting  oft'  a  dog's  neck  :"  ch.  Ixvi. — asaerirut  equally 
pleasing.  Wherefore  the  abrogation  (»f  all  outward  dispensa- 
tions, and  the  reducing  man  to  his  first  state  of  inward  light 
and  righteousness,  is  called  in  scripture,  "  the  times  of  refresh- 
ment, and  the  nsiitution  of  all  things." 

Ill  short,  though  there  have  been  external  observations,  and 
ordinances  in  the  world,  by  God's  appointment,  as  figures  and 
shadows  of  th<>  gofid  tilings  to  come,  ciih«'r  to  prevent  the  Jews 
from  the  outward  splendid  worship  of  the  idolatrous  Gentiles, 
that  he  might  retain  a  peculiar  sovereignty  over  them,  or  to 
show  f(»rth  to  them  a  more  hidden  and  invisible  glory  ;  this 
remains  sure  forever,  that  light  within  there  was,  and  that  the 
ancients  saw  their  sins  by  it,  and  that  there  could  be  no  accept- 
ance with  God  hut  as  they  walked  up  to  it,  and  were  taughttoput 
away  the  evil  of  th^ii-  doings  by  it ;  suitable  to  that  notable  pas- 
sage, *»  the  path  of  the  just  is  a  shining  light,  that  shines  clearer 
and  clearer  unto  the  perfect  day."  I  would  fain  know  what 
this  day  was,  if  not  that  of  salvation  ?  Can  there  be  any  night 
or  darkness  in  the  da>  ?  Surely  not.  What  if  their  light  was  not 
so  large,  was  it  therefore  not  saving?  Yes  surely.  But  as 
where  much  is  given  much  is  required,  so  where  little  is  given 
but  little  is  required.  If  the  light  was  not  so  gloriously  mani- 
fested before  the  coming  of  our  Lf)rd  Jesus  Christ  in  the  flesh, 
less  was  then  r<  quired  than  since  ;  yet  it  follows  not,  that  there 
were  two  lights,  or  that  the  light  was  not  saving  before  the 
visible  a]>peai'ance  of  Ciirist  to  as  many  as  lived  in  an  holy  con- 
formity to  it. 

And  if  it  be  agreed,  that  blindness  in  men  can  be  no  argu- 
ment against  the  light  of  the  sun.  neither  is  this  light  insuffi- 
cient, because  the  people  of  any  nation  remain  blind  through 
their  vain  custouis  and  evil  practices.  Nay,  should  any  such 
doctrine  be  admitted,  what  would  become  of  aur  adversaries* 
opinion,  tiiat  the  light  of  mere  scripture  is  sufficient  of  itself  to 
give  men  tiie  kmtwledge  of  God?  F'or  if  thf-se  that  have  the 
scriptures.  (lt>  not  know,  b<'lievc,  and  obey  God,  as  they  ought 
to  «!o,  will  if  ni't  f  ill(»w  upon  such  a  principle,  that  the  defect  is 
nut  in  them,  but  in  tite  scriptures?  Certainly,  the  consequence 
will  hold  as  wil  against  the  serij)tures.  as  against  the  light 
within.  If  then  sii.-h  must  wrong  the  scripture,  whoso  dispute, 
let  them  that  think  so,  endeavonr  to  rigist  the  liglif,  and  no 
longer  maintain  a  jKisitioi'..  t!i;»1,  bring  admitted,  would  overturn 
the  authority  of  the  scripture,  as  well  as  that  of  the  light  within. 

R 


130 
CHAPTER  IV. 

Another  objection  against  the  lighVs  sufficiency  to  manifest  what 
ought  to  be  done,  though  it  were  able  to  discover  what  should  bt: 
avoided.  It  is  answered,  the  light  not  telling  man  all  it  knowSf 
or  man  may  know  in  time  to  come,  is  no  argument  to  prove  it 
knows  not  all  things.  Men  know  more  than  they  do  ;  let  them 
Jirst  obey  what  they  know,  and  then  what  is  convenient  will  be 
further  revealed.  It  is  proved  from  the  reason  of  contraries, 
because  it  shows  what  ought  not  to  be  done,  from  scripture  at 
large  ;  it  does  instruct  what  to  do  ;  and  that  there  is  virtue  in 
it,  to  the  salvation  of  all  that  believe  and  obey  it.  That  there 
is  no  essential  difference  between  the  seed,  light,  word,  spirit, 
lifCi,  triith,  power,  unction,  bread,  water,  flesh  and  blood :  only 
so  denominated  from  the  various  manifestations,  operations,  and 
effects  of  one  and  the  same  divine  principle  in  man. 

But  there  is  a  second  objection,  viz.  "  That  tliere  seems  to 
be  a  manifest  insufficiency  in  the  Light,  because,  though  seve- 
ral things  are  revealed  by  it,  yet  several  necessary  matters  are 
not,  nor  can  be.  So  that,  though  it  should  manifest  all  that  is 
reprovable,  yet  cannot  it  discover  all  that  is  necessary  to  be 
either  believed  or  done." 

I  answer,  this  is  but  a  piece  of  the  former  objection  already 
considered.  I  perceive  the  pinch  lies  here,  that  because  men 
do  not  what  they  should,  or  do  not  know  all  that  may  be  fit  for 
them  to  know,  therefore  the  Light  is  insufficient.  The  fust  will 
be  answered  by  what  I  have  already  said,  the  reason  being  the 
same  for  the  sufficiency  of  the  Light,  against  such  as  charge  it 
with  defect,  because  they  do  not  what  they  should,  as  against 
those  who  so  impeach  it,  because  they  do  those  things  which 
they  should  not. 

As  for  not  knowing  by  this  light  all  that  is  fit  to  be  known,  I 
deny  it  utterly.  For  things  are  necessary  in  reference  to  their 
proper  times.  That  may  be  requisite  to-morrow  which  is  not 
to-day.  It  is  fit  for  children  to  learn  to  read,  yet  it  is  most  ne- 
cessary, that  they  should  begin  first  to  spell.  If  a  school- 
master should  be  charged  with  insufficiency,  because  he  tells 
not  little  children  as  soon  as  they  come,  all  that  he  knows,  or 
all  at  once,  when  he  initiates  them  in  the  first  principles  of 
learning,  he  would  think  himself  unreasonably  dealt  with. — 
What  then  must  we  conclude,  but  that  the  master  may  be  very 
capable  to  teacli,  were  his  scholar  capable  and  willing  to  loarn  ? 
That  if  the  scholar  observes  and  obeys  his  master,  he  will  in- 
crease in  his  learning.  That  the  defect  of  the  scholar  should 
not  be  laid  upon  his  master.  That  to  tell  or  amuse  him  about 
things  unsuitable  to  his  present  capacity,  were  the  ready  way 


131 

to  overcharge  and  wholly  spoil  him.  And  consequently,  that 
the  tutoi-  not  telling  his  pupil  at  once  all  that  is  fit  to  be  known, 
implies  no  defect  or  ignorance  of  those  things  in  the  tutor. 
Which,  to  apply  scripturally,  is  in  brief  thus  :  "If  you  do 
ray  will,  you  shall  know  (more)  of  my  doctrine."  John  vii.  17. 
*'  I  have  yet  many  things  to  say,  but  you  are  not  able  to  bear 
them  now."  If  to  say  that  the  light  of  the  gospel  is  to  be 
charged  with  insufficiency,  because  it  discovered  not  to  every 
believer  all  those  ineffable  things  revealed  to  the  apostle,  be  botli 
false  and  anti-christian,  to  wiiat  an  extremity  of  zeal  are  they 
led  against  the  blessed  light  of  the  Son  of  God,  as  he  is  tiie  en- 
lightenerof  mankind,  who  charge  it  with  insufficiency,  because 
it  reveals  not  at  once  to  every  individual,  in  every  age,  all  that 
he  shall  ever  know,  or  that  shall  be  known  to  others  in  future 
times- 

The  light  then  is  not  insufficient,  though  it  does  not  tell  mc 
all  at  one  time,  which  may  be  a  duty  to  the  end  of  the  world, 
especially  in  extraordinary  cases,  whilst  it  informs  mc,  or  any 
man,  of  daily  duty.  Yea,  the  light  is  sufficient  in  point  of  dis- 
covery, whilst  it  shows  people  much  more  than  they  do,  and  yet 
what  they  ought  to  perform.  If  such  will  say,  and  can  prove, 
that  they  are  come  to  the  upsliot  of  the  Light's  teachings,  and 
tliat  they  liave  learnt  whatever  it  is  possible  for  the  light  of 
Christ  to  teach  them,  and  yet  arc  able  to  make  appear  that 
there  is  something  further  wanting,  they  will  prove  themselves 
not  only  above  men,  but  God  also,  who  is  the  fountain  of  all 
light,  that  searcheth  the  heart,  and  trieth  the  reins  of  men  by 
the  inshinings  of  his  manifesting  light,  and  which,  as  obeyed, 
lead  to  God,  who  is  the  fulness  of  all  light  and  life.  But  in- 
deed, this  light  is  the  savour  of  death,  the  wages  of  sin,  to  all 
that  rebel  against  it,  and  the  savour  of  life  to  those  only,  who 
are  obedient  to  it :  for  such  shall  not  walk  in  darkness,  but 
have  the  light  of  life. 

To  conclude.  If  the  light  be  allowed  to  manifest  all  things 
that  are  reprovable,  then,  by  the  just  reason  of  contraries, 
should  it  be  sufficient  to  discover  all  things  that  are  approv- 
ablc,  with  respect  to  man's  faith,  salvation,  and  duty.  If  the 
Light  tells  us,  it  is  evil  not  to  believe  in  God,  it  follows,  that  to 
believe  in  God,  is  according  to  the  convictions  of  the  light 
within.  And  if  it  reproves  a  man  for  not  being,  it  consequently 
teacheth  him  what  he  ought  to  be.  If  the  Light  condemns 
tiieft,  does  it  not  necessarily  instruct  to  honesty  ?  If  it  reproves 
mc  for  doing  my  own  will,  it  implies,  I  ought  to  do  His  will  to 
whom  I  owe  all.  And  if  it  checks  a  man  for  sin,  it  instructeth 
him  thereby  to  holiness,  without  which  none  shall  see  God. — 
In  short,  if  it  manifest  reprovable  things  to  be  such,  it  at  the 
same  time  condemns  them,  iind  teacheth  things  quite  contrary. 


132 

The  iinfruitftjl  works  of  darkness  are  judged  by  the  Jight, 
that  the  ii(tl)  Iriiits  of  tlic  light  lua^-  appear  :  ••  Ye  were  dark- 
ness, but  now  are  \c  light  in  the  Lord  ;"  Eph.  v.  8. — and  •*  the 
roprouts  of  instruction  are  the  way  of  iile."  I'rov.  vi.  23. — 
He  that  comes  out  of  the  reproved  darkness,  walks  in  the 
approved  light  ,*  and  they  who  so  answer  the  holy  reproof,  to  such 
is  sealed  up  the  instruction  of  the  way  of  litV.  And  this  brings 
me  to  the  third  pr(>])erty  of  the  lighl,  with  resj)ect  to  men,  and 
that  is,  it  (iolU  not  only  manifest  and  condemn  sin,  and  disco- 
ver and  incline  to  purity,  but  as  adhered  to,  (or  rather  that  Prin- 
ciple which  is  this  ligl>t,)  it  is  able,  in  piint  of  pnwer  and  effi- 
cacy, to  redeem  from  sin,  and  lead  to  a  state  of  highest  fi  lieity. 
**  I  am  the  Light  of  he  world,"  said  Jesus  himself,  •*  he  that  fol- 
lows me,  shali  not  walk  in  darkness,  but  shall  have  tlie  light  of 
life."  John  viii.  12.  In  which  it  is  very  evident,  thai  tlu  rtaine 
Light,  which  manifests  darkness,  redeems  fioni  it,  and  brings 
to  a  state  of  life.  That  is  to  say,  those  who  confidenil}  believe 
in  Christ,  as  he  mariifests  himself  a  light  in  tlnir  consciences, 
to  condemn  sin  in  every  man's  flesh,  (whom  he  hath  therefore 
illuminated,)  and  that  obediently  follow  the  holy  reqiiirings  of 
it,  relinquishing  the  pleasures  of  sin,  wliich  last  l)ut  for  a  sea- 
son, and  taking  up  the  daily  cross  to  their  own  lusts  and  wills, 
shall  most  assuredly  find  this  Divine  Principle,  which,  in  refer- 
ence to  the  dark  state  of  men,  and  the  discerning  and  convic- 
tion it  brings  with  it,  is  rightly  denominated  Light,  to  have  also 
power  and  ellicacy,  to  save  from  that  wl»ich  it  manifests  and 
condemns  men  for,  and  to  bring  them  unto  that  glory,  of  which 
it  gives  a  true  revelation  and  hope.  For  the  same  Word  of  God, 
who  is  called  the  true  Light  that  enlighteneth  all  mankind,  is 
also  the  Life,  Power,  Wisdom,  and  Right eoiisness  of  the  Father, 
in  whom  are  hid  all  the  treasures  of  wisdon),  and  to  whom 
all  power  both  in  heaven  and  earth  is  committed,  who  is  heir 
of  all  things  :  who  also  said,  when  in  the  world,  "  while  ye  have 
the  light,  walk  in  the  light,"  (for  their  day  of  visitation  was  al- 
most over,)  or,  as  some  translations  more  truly  have  it,  '•  while 
you  have  a  little  light  in  you,  believe  in  the  light,  that  ye  may 
be  the  children  of  the  light."  Again,  <*  I  am  come  a  light  into 
the  world,  that  whosoever  believeth  in  me  should  not  abide  in 
darkn«  ss,"  John  xil.  56,  4C.  So  that  a  sincere  faith  in,  and 
obedience  to  the  light  of  Christ,  as  it  shines  in  the  Ik  art, 
whereby  to  give  the  living  and  experimental  knowledge  of  the 
glory  of  God  to  the  creature,  is  the  way  to  be  redeomcfl  from 
dciikncss,  and  to  be  made  a  child  of  light  ;  or  that  there  is 
power  and  virtue  sufficient  in  the  light  of  Christ,  to  ransom 
the  souls  of  such  as  diligently  adhere  to  it,  from  under  the 
power  of  darkness.  For  as  the  true  knowledge  of  God  is  life 
eternal,  so  "  whatever  may  be  known  of  God,  is  manifested 


133 

within  ;''  John  xvii.  3.  Rom.  i.  19. — which  manifestation  can- 
not weil  bo.  witliout  tiiis  iigiit,  whose  j>eeiiliai'  propt^rt^  it  is  to 
discover,  i'i'voal,or  nianitVst  the  mind  and  will  (»r"  God  to  man- 
kind ;  as  saith  the  apostle  :  ♦'  For  whatsoever  doth  snake  mani- 
fest is  lii^hi."  Eph.  V.  13.  "  In  hitsi  was  life,  and  thai  lite  was 
the  lii^iit  of  men."  John  i.  4.  liut  not  therefore  the  lite  of 
ra-n,  spiritually  and  unitedly  considered.  That  was  the  pecu- 
liar privilege  of  those  only  wlio  believed  in  it,  and  walked  ac- 
cording to  it. 

There  is  a  great  difference,  though  not  in  the  Principle,  yet 
in  its  appearance  to  man,  between  life  and  light,  bueli  as  truly 
believe  in  it,  the  Word-G(»(l,  as  he  appears  to  illuminate  ihe 
heart  and  CDnscience,  and  <»bey  it,  do  really  come  t(»  know  and 
enjoy  a  new  nature,  spirit,  and  life.  And  in  that  sense  it  may 
be  said,  as  the  life  in  the  Word  became  the  light  in  man,  S(*  the 
ligijt.  by  obedience,  became  the  life  in  man.  •'  He  that  Ibllows 
nu'  sl4  ill  not  walk  in  darkness,  but  have  the  light  of  lilc,"(John 
viii.  i'Z.)  said  Jesus.  Not  that  they  differ  in  kind,  «)nly  in  ope- 
ration, with  respect  to  man.  For  as  it  is  the  ytvy  life  id  the 
AVord,  (in  the  Word,)  it  is  the  light  of  men  ;  and  so  much  ii  ig, 
let  them  reject  the  virtue  of  it  if  they  will.  Out  it  is  no  more 
than  so  in  man,  unless  received,  and  believed  by  him,  and  then 
it  begets  life,  motion,  heat,  and  every  divine  qualifi(;ation  in  the 
soul,  suitable  to  the  state  of  the  new  biith.  And  thus  the  Life 
of  the  Word,  which  is  Light  common,  becomes  the  Life  of  every 
such  particular,  by  communicating  to,  or  generating  life  in  the 
soul  ;  so  that  it  is  no  more  he  that  lives,  but  Christ,  (the  Word- 
God,  whom  he  hath  now  put  on,  and  who  is  become  his  very 
life  as  well  as  light,)  that  liveth  and  dwelleth  in  him. 

Let  not  men,  then,  in  their  dark  imaginations,  with  their  bor- 
rowed knowledge  from  the  m.^re  letter  of  the  scriptures,  co.n- 
tend  against  the  sufficiency  of  what  they  obey  not,  neirher  have 
tried,  and  so  cannot  judge  of  its  power,  virtue,  and  eflScacv; 
which  works  out  salvation  for  as  many  as  are  turned  to  it,  and 
abide  therein. 

And  indeed,  so  very  express  arc  the  scriptures  in  defence  of 
tlie  sufficiency  and  necessity  of  the  Light  to  salvation,  that  it 
seems  to  have  been  the  great  design  of  our  Lord  Jesus  Christ, 
in  delegating  his  disciples  to  preach  his  everlasting  gospel ;  ^  iz. 
«'  That  they  might  (tpen  the  eyes  of  people,  and  turn  them  from 
darkness  to  the  light,  and  from  the  power  of  satan  unto  God, 
that  they  might  receive  remissicm  of  sins,  and  an  inheritance 
among  them  that  are  sanctified  through  faith  that  is  in  me." 
Acts  xxvi.  18.  Who  is  this  me?  »«  He  that  is  both  the  Light  of 
the  world,  and  the  Power  of  God  unto  salvation."  Now  cer- 
tainly, the  eyes  that  were  then  blind  were  not  the  natural  but 
spiritual  eyes  of  men,  (and  such  must  be  the  darkness  and 


134 

light  also,)  blinded  by  the  God  of  this  world,  who  rules  in  the 
heat'ts  of  the  children  of  disobedience.  No  wonder  then  if  the 
light  was  not  comprehended  of  the  darkness,  and  that  blind 
people  did  not  see  the  light.  But  it  plainly  proves,  that  light 
there  was,  though  not  seen.  Now  the  work  of  the  powerful 
ministry  of  the  apostles  was^  to  open  this  blind  or  dark  eye  of 
man's  mind,  which  the  God  of  the  world  hath  blinded,  and  then 
to  turn  them  from  that  darkness  to  the  light.  The  darkness 
or  evil  was  within,  so  was  the  light  also,  since  the  illumination 
was  necessary  wheie  the  darkness  was  predominant.  Conse- 
quently, t{ie  way  to  be  translated  from  satan's  power  to  God, 
and  to  have  remission  of  sins,  and  an  inheritance  with  them 
that  are  sanctified,  is,  to  be  turned  from  the  darkness,  or  sin 
in  the  heart,  to  the  marvellous  light,  that  has  long  sinned  there 
uncomprehended,  to  wit,  the  gospel,  which  is  called  both  the 
light  and  power  of  God. 

The  same  apostle,  in  his  epistle  to  the  Romans,  is  more  ex- 
press concerning  the  holy  nature  and  efficacy  of  the  Light  to 
salvation,  when  he  thus  exhorts  them  :  "  The  night  is  far 
spent,  the  day  is  at  hand.  Let  us  therefore  cast  off  the  works 
of  darkness,  and  put  on  the  armour  of  light.  Let  us  walk 
honestly,  as  in  the  day ;  not  in  rioting  and  drunkenness ;  not 
in  chambering  and  wantonness  ;  not  in  strife  and  envy  j  but 
put  ye  on  the  Lord  Jesus  Christ,  and  make  no  provision  for 
the  flesh,  to  fulfil  the  lusts  thereof."  Rom.  xiii.  12,  13,  14. — 
From  whence  I  shall  briefly  remark  three  things,  greatly  to 
our  purpose  and  the  truth's  defence  in  this  matter. 

1.  That  there  is  an  absolute  opposition  betwixt  light  and 
darkness.  As  darkness  can  oidy  veil  the  light  from  the  un- 
derstandings of  men,  so  light  only  can  discover  and  dispel  that 
darkness.  Or  thus  :  That  the  light  manifests  and  condemns 
the  works  of  darkness  :  "  For,  what  communion  hath  light  with 
darkness  ?"  2  Cor.  vi.  li.  Their  difference  shows  the  divine 
efficacy  of  the  light, 

2.  That  in  this  light  there  is  armour,  which  being  put  on, 
is  able  to  defend  against,  and  conquer  darkness,  and  secure  the 
soul  from  the  evil  of  it.  Otherwise,  it  would  be  very  strange, 
that  the  apostle  should  exhort  the  people  to  put  it  on,  to  defend 
them  against  the  worker  and  works  of  darkness. 

3.  That  putting  on  the  armour  of  the  Light,  and  putting  on 
the  Lord  Jesus  Christ  (the  Light  of  the  world)  are  synonimous, 
or  one  and  the  same  thing,  and  for  one  and  the  same  end  ;  as 
may  be  observed  from  the  apostle's  words,  "  let  us  put  on  the 
armour  of  light,  and  walk  honestly,  as  in  the  day,  not  in  riot- 
ing and  drunkenness,  not  in  chambering  and  wantonness,  not 
in  strife  and  envying.  But  put  ye  on  the  Lord  Jesus  Christ, 
and  make  no  provision  for  the  flesh,  to  fulfil  the  lusts  thereof." 
Rom.  xiii.  12, 13, 14. 


135 

I  hope  then,  neither  will  it  be  disallowed,  that  Christ  is  that 
Light  with  wiiieh  men  are  enlightened,  (but  more  of  that  anon,) 
nor  is  that  light  men  are  exhorted  by  us  to  obey,  a  naked  and 
insufficient,  but  a  searching,  expelling,  powerful,  and  arming 
Jight,  against  darkness  and  all  its  unfruitful  works,  and  con- 
sequently saving. 

Thus  the  beloved  disciple  testifies  very  emphatically,  in  his 
first  epistle,  where  he  gives  us  a  relation  of  the  apostolical  mis- 
sion :  "  This  then  is  the  message  wliich  we  have  heard  of  him, 
and  declare  unto  you,  that  God  is  light ;  and  in  liim  is  no 
darkness  at  all.  If  we  say,  we  have  fellowship  with  him,  and 
walk  in  darkness,  we  lie,  and  do  not  the  truth.  But  if  we 
walk  in  the  light,  as  he  is  in  the  light,  we  have  fellowship  one 
with  another,  and  the  blood  of  Jesus  Christ  his  Son  cleanseth 
us  from  all  sin."  1  John  i.  5,  6,  7. 

Here  is  a  brief  stating  of  the  whole  great  case  of  salvation. 
1.  What  God  is;  Light.  2.  Who  they  are  that  can  have  no 
fellowship  with  him ;  such  as  "  walk  in  darkness,"  that  is  sin. 
3.  Who  they  are  that  have  fellowship  with  him  ;  such  as 
*<  walk  in  the  light,  as  he  is  in  the  light."  i.  The  reason  why, 
is  given ;  because  such  as  walk  in  the  light,  are  therein  sure 
to  feel  the  virtue  of  Christ's  blood,  to  cleanse  them  from  all  un- 
righteousness. Where  observe,  that  the  Light's  leading  us  out 
of  darkness,  that  is,  unrighteousness,  is  the  same  thing  with 
the  Blood  of  Jesus  Ciirist,  cleansing  from  all  sin.  Sin  and  dark- 
ness, and  to  be  cleansed  from  the  one,  and  to  be  translated 
from  the  ether,  are  in  the  text  equivalent.  Otherwise,  a  man 
might  be  delivered  from  darkness  and  walk  in  the  light,  and 
not  be  cleansed  from  sin  which  is  that  darkness  :  a  thing  ab- 
surd and  impossible.     In  short,  they  go  together. 

By  this  it  is  evident,  that  the  light  being  walked  in,  doth  di- 
rectly lead  to  God,  and  fellowship  with  him,  who  is  the  saving 
light  and  health  of  all  nations,  and  consequently,  that  the  light 
leads  to  salvation  ;  for  that  is  salvation. 

Many  are  the  denominations  that  are  given  in  scripture  to 
one  and  the  same  thing.  Christ  is  called,  the  Word,  the  Light, 
the  Way,  the  Truth,  the  Life,  the  Quickening  Spirit,  the 
Saving  Health,  the  Saviour,  Emmanuel,  a  Rock,  a  Door,  a 
Vine,  a  Shepherd,  &c.  A  state  of  sin  is  sometimes  called 
darkness,  death,  disobedience,  barrenness,  rebellion,  stiff- 
neckedness,  eating  of  sour  grapes.  And  wicked  men,  briars, 
thorns,  thistles,  tares,  dead  trees,  wolves,  goats,  &c.  On  the 
contrary,  a  state  of  conversion  is  sometimes  expressed  by  such 
words,  as,  purged,  refined,  washed,  cleansed,  sanctified,  justi- 
fied, led  by  the  Spirit,  baptized  by  one  Spirit  into  one  body, 
made  circumcision  without  hands,  regenerated,  redeemed, 
saved,  bought  with  a  price,  &c.    And  persons  so  qualified. 


186 

the  children  of  God,  children  of  light,  children  of  the  king- 
dom, heirs  of  glory,  lambs,  sheep,  wheat,  &c.  Ami  that  l>y 
which  they  hecHnie  or  continued  thus,  Light,  Spirit,  Grace, 
Word,  Fire,  Sword,  Hammer,  Power,  Seed,  Truth.  Way,  Life, 
Blood,  Water,  Bread,  Unction  that  ieadelh  into  all  I'ruih. — 
All  which,  respectively,  is  but  one  and  the  same  in  nature,  not- 
withstanding the  great  variety  of  epithets  or  names  given  in 
scripture.  So  sin,  or  a  sinful  state,  is  variousl,>  denominated 
from  the  divers  opeiations  and  discoveries  of  tiie  nature  of  it 
in  wicked  m(  n.  The  like  may  be  said  of  the  several  virtues  in 
good  and  holy  men,  as  of  that  one  Divine  Principle  which  so 
qualifies  and  preserves  them.  For  as  the  primitive  saints  felt 
the  operation  of  the  One  Holy  Principle,  so  they  denominated  it. 
To  men  in  darkness  they  called  it  liicht.  To  such  as  believed 
and  obeyed,  it  became  a  leader.  And  those  who  had  uitnessed 
their  sins  conquered,  their  lusts  cut  down,  their  hearts  broken, 
and  their  souls  washed,  redeemed,  and  daily  nourished  up  in 
the  truth,  they  called  this  Divine  Principle,  a  sword,  a  fire,  a 
hammer,  water,  flesh,  blood,  bread,  and  seed  of  life.  In 
short,  the  same  Heavenly  Principle  became  light,  wisdom, 
power,  counsel,  redemption,  sanctification,  and  eternal  salva- 
tion to  those  who  believed  in  it.  So  that  the  variety  of  ex- 
pressions in  the  scriptures,  must  not  be  taken  for  so  many  dis- 
tinct things  in  kind,  no  nor  sometimes  in  operation. 

And  indeed,  notwithstanding  the  light  some  would  lodge  in 
the  bare  scriptures,  exclusive  of  the  Spirit,  all  the  wise  men  of 
the  world  met  together,  would  be  confounded  to  give  a  right 
account  of  the  matter  therein  contained,  if  they  were  not 
living,  experimental  witnesses  of  the  work  of  the  Holy  Spirit 
therein  expressed.  For  as  he  is  not  an  evidence  sufficient  by 
laws  human,  that  was  not  an  eye  or  ear  witness,  neither  are 
they  the  right  evidences  for  God  and  Christ,  who  have  not  been 
eye  and  ear  witnesses  of  the  Light,  Spirit,  Grace,  and  Word  of 
God  in  their  hearts.  And  I  can  with  boldness  aflirm,  they 
have  no  more  title  to  the  glorious  promises,  declared  in  scrip- 
ture, than  a  man  has  to  a  large  deed  of  gift,  w  here  he  is  not  at 
all  named  or  intended.  It  istime.  then,  fcr  such  to  look  {'bout 
them,  lest  the  midnight  cry  overtake  thrm,  and  their  lamp  be 
found  without  oil.  For  I  must  needs  tell  them,  in  the  belovi  d 
disciple's  language,  «  He  that  saitii,  he  is  in  the  light,  and 
hateth  his  brother,  is  in  the  darkness  even  until  now.'*  And 
in  my  own  language,  that  I  take  it  to  be  their  state,  who  show 
so  much  envious  displeasure  against  an  harmless,  sufr<  ring  peo- 
ple, that  never  yet  offended,  much  less  justly  provoked  thom. 
But  would  they  bring  their  thoughts,  words,  and  deeds  to  this 
light  of  Jesus,  in  their  own  consciences,  and  let  true  judg- 
ment pass  upon  evil  thoughts,  words,  and  deeds,  and  patiently 


137 

undergo  the  heavenly  chastisements  thereof,  for  their  disobe- 
dience to  ir,  and  vilifvin.a;  of  it,  they  would  come  to  witness  a 
conversion  from  darkness  (o  light,  and  continuing  to  walk  there- 
in, as  that  hilly  way  in  which  the  ransomed  of  the  Lord  always 
did.  do,  and  shall  walk  thrnugh  all  generations,  and  which 
leads  to  the  enjoyment  of  eternal  |)eace.  And  such  is  the  ex- 
cellency of  Chi'ist,  the  true  Light  of  the  soul,  that  as  he  was 
the  first,  so  shall  he  be  the  last  ;  jea,  when  all  outward  per- 
formances, writings,  and  worships,  and  the  whole  world  shall 
be  at  an  end,  the  use  and  excellency  of  this  light  will  re- 
main for  ever  Divine,  as  saith  John  the  divine  :  «♦  And  they 
shall  see  his  face,  and  his  name  shall  be  written  in  their  fore- 
heads, and  there  shall  be  no  night  there,  and  they  need  no 
candle,  neither  liglit  of  the  sun,  for  the  Lord  G(»d  giveth  them 
light,  and  they  shall  reign  for  ever  and  ever,  Amen."  Rev. 
xxii.  4,  5. 


CHAPTER  V. 

*Jn  objection  against  the  LighVs  anttccdcncij  to  ChrisVs  coming. 
The  Light  savingfrom  Main's  day.  thrnvgh  the  holy  Patriarchs 
and  Frophets^  time^  doxvn  to  ChrisVs,  proved  from  scriptnre. 

Having  then  plainly  shown  from  the  scripture:  1.  That  the 
light  is  saving,  since  the  time  of  Christ ;  beginning  with  its 
first  appearance  in  man,  as  manifesting  sin.  2.  Condemning  it. 
3.  Redeeming  those  from  sin,  that  oDey  it.  And  that  the  same 
j)rinciple  which  is  called  Light,  is  the  Seed.  Grace,  Truth,  Word, 
Spirit,  Power.  Unction,  Water,  Way,  Life,  Flesh,  and  Blood, 
mystical ;  and  therefore  not  another  Being  than  that  which,  all 
that  own  plain  scripture  must  confess,  doth  save.  I  call  it  the 
light  of  salvation^  or  that  leads  to  salvation.* 

But  there  remain  yet  several  objections  to  be  answered, 
which  done,  we  shall  immediately  ])roceed  to  give  judgment 
upon  the  question  :  Who,  or  what  this  light  is  ?  with  respect  to 
all  our  adversaries'  cavils. 

Obj.  ♦»  Though  the  universality  of  a  saving  light,  from  the 
aeriptures,  since  Christ's  life,  death,  resurreetir»n  and  ascen- 
sion, be  proved  and  allowed,  yet  the  pinch  of  the  controversy 
will  he  this:  Where  was  this  light  before?  Had  any  this 
paving  light,  (they  had  a  light,)  before  the  coming  of  Christ  in 
the  flesh,  as  they  must,  if  your  doctrine  of  the  light  be  true?" 

*  Tit.  ii.— John  xiv.  6.— John  1.  1,  2,  3,4,  9.— ICor.  xvAS,  47,  and  J.  24-— 
1  John  ii.  27,  and  5,  6.  7,  8.---John  vi.  51,  52,  53. 

S 


188 

To  which  I  shall  give  my  answer,  both  from  scripture,  his- 
tory, and  reason. 

I.  The  first  scripture  I  shall  quote,  is  in  the  first  of  Genesis: 
"  So  God  created  man  in  his  own  image,  in  the  image  of  God 
created  he  him."  Gen.  i.  27.  From  whence  I  draw  this  argu- 
ment, that  if  man  was  made  in  God's  image,  then  hecause  God 
is  light,  Adam  must  necessarily  have  had  of  the  Divine  liglit 
in  him,  and  have  been  the  image  of  this  light,  so  long  as  he 
walked  in  it;  because  no  man  walks  in  tiie  tight,  but  he  be- 
comes tlie  child  of  light.  And  as  the  apostle  Paul  expresses  it, 
of  such  as  were  converted  to  that  light  they  had  once  erred 
from,  <•  ye  were  darkness,  but  now  are  ye  light  in  the  Lord." 
That  is,  through  obedience  to  the  light  of  the  Lord  Jesus,  with 
which  he  hath  lighted  you,  you  are  become  light  in  the  Lord, 
and  lights  in  your  generation.  For  any  man  then  to  say,  Adam 
had  not  light,  were  to  suppose  his  innocent  state  t»)  be  that  of 
darkness,  and  instead  of  being  God's  image,  who  is,  and  ever 
was,  and  always  will  be  light,  he  would  have  been  wholly  igno- 
rant of  him  in  whose  image  he  is  said  to  have  been  created. 

IL  This  Moses  directed  the  children  of  Israel  to,  when  he.  in 
God's  stead,  recommended  and  earnestly  pressed  the  keeping 
of  the  Commandment  and  Word  in  the  heart,  as  we  read  in 
Deuteronomy  :  <*  For  this  Commandment  which  I  command 
thee  this  day,  is  not  hidden  from  thee,  neither  is  it  far  off.  It 
is  not  in  heaven,  that  thou  sbouldst  say,  who  shall  go  up  for  us 
to  heaven,  and  bring  it  unto  us,  that  we  may  hear  it,  and  do  it  ? 
But  the  word  is  very  nigh  unto  thee,  in  thy  mouth,  and  in  thy 
heart,  that  thou  mayst  do  it.  See^  I  have  set  before  thee  this 
day,  life  and  good,  and  deatli  and  evil."  Deut.  xxx.  11,  12, 13, 
14,  15. 

From  whence  I  cannot  but  observe  these  three  things. 
1.  That  the  Commandment  and  the  Word,  are  so  called  by 
way  of  excellency  and  pre-eminence  to  all  written  command- 
ments or  words. 

3.  That  this  Commandment  or  Word  is  nigh,  even  in  the  heart 
of  man  itself.  None  need  or  ought  to  plead  distance  or  igno- 
rance, to  excuse  their  disobedience. 

3.  That  the  setting  of  life  and  good,  death  and  evil  before 
them,  was  and  could  only  be  in  and  through  the  shinings  of  the 
light  within,  else  how  could  they  have  seen  good  and  evil  set 
before  them.  And  that  it  was  in  their  hearts  the  Lord  set  those 
states  before  them,  the  verse  immediately  follows  that  wherein 
the  Word  is  by  Moses  argumentatively  proved,  as  well  as 
affirmed,  to  he  in  the  heart  of  man.  Now  I  hope  it  shall  not 
be  charged  upon  me  as  a  fault,  and  I  know  who  will  bear  me 
out,  if  I  say,  this  Commandment  is  that  which  David  spoke  of 
when  he  said  :  "  The  Commandment  of  the  Lord  is  pure,  en- 


139 

lightening  the  eyes ;''  Psal.  xix.  8.  and  (his  holy  Word  the  same 
with  that  which  he  said  was  a  "  lainp  unto  his  feet,  and  a 
light  unto  his  path,  which  he  hid  in  his  heart,  and  by  hearken- 
ing  to  which  the  young  man  cleanseth  his  way."  Psal.  cxix. 
9,  11,  105.  And  not  another  Word  than  what  Paul  called  the 
*<  Word  of  faith,"  (Rom.  x.  8,)  which  he  preached,  by  which 
the  just  live,  consequently  a  saving  Commandment,  Word,  and 
Liglit  it  was,  and  is,  to  such  as  believe  and  obey  it. 

III.  The  next  scripture  I  will  urge  shall  be  this:  "  For  thou 
art  my  lamp,  O  Lord,  for  the  Lord  will  lighten  my  darkness." 
2  Sam.  xxii.  29.  Now  if  God  was  the  light  and  lamp  of  that 
day,  as  certainly  then  they  had  a  light,  and  such  an  one  as  was 
saving  too ;  unless  we  should  blasphemously  deny  God  to  be 
light,  or  saving,  who  is  most  certainly  both.  And  if  it  should 
be  said,  this  was  a  metaphorical  way  of  speaking  in  the  royal 
Prophet,  I  answer,  be  it  so,  it  was  to  show  that  they  had  some- 
thing to  manifest  to  them  the  way  God  would  have  them  to 
walk  in,  or  a  discovering  power,  that  attended  them,  by  which 
to  walk  uprightly,  and  safely  to  glory  ;  and  this  is  what  we 
«ay. 

IV.  Wicked  men  were  not  without  light  to  condemn  them,  as 
good  men  ever  had  light  to  preserve  them.  *<  They  are  of  those 
that  rebel  against  the  light,  they  know  not  the  ways  thereof, 
nor  abide  in  the  paths  thereof,"  said  Job,  Chap.  xxiv.  13.  In 
which  passage  it  is  very  obvious,  that  wicked  men  have  light, 
otherwise  it  would  have  been  utterly  impossible  for  them  to 
have  rebelled  against  it.  Nay,  "  against  the  light,"  implies 
that  it  is  the  same  light  in  nature,  with  that  which  righteous 
men  arc  guided  by;  answerable  to  another  emphatical  passage 
in  the  same  book  of  Job  :  ''  Is  there  any  number  of  his  armies, 
and  upon  whom  doth  not  his  light  arise?"  Job  xxv.  3.  Cer- 
tainly, this  universality  strongly  pleads  on  the  behalf  of  our 
belief  of  the  light.  And  if  people  would  but  venture  to  let  it 
come  close  to  their  consciences,  I  cannot  be  so  uncharitable  as 
to  think  they  should  not  make  some  acknowledgment  to  its  uni- 
versality, antecedent  to  the  coming  of  Christ.  I  shall  omit  to 
-say  much  of  its  efficaciousness  at  that  time,  (though  one  would 
think  that  light  always  shows  us  a  good  way  fr.)m  a  bad  one,) 
referring  it  to  another  place.  Only  I  shall  observe,  that  Job 
expressed  himself,  when  he  was  in  his  deep  troubles  of  spirit : 
«  Oh  that  I  were  as  in  months  past,  in  tlif*  days  when  God  pre- 
served me,  when  his  candle  shiued  upon  my  head,  and  when 
by  his  light  I  walked  through  darkness."  Job  xxix.  3.  Where 
it  is  most  ajjparent,  that  Jol)  attributes  his  salvation  from  the 
darkness,  (which  stands  both  for  sin  and  afflict>nn,)  iothe  light 
wherewith  God  hail  enlightened  him.  And  certainly,  it  liad 
been  utterly  impossible  for  divers  weighty  things,  that  are  dc- 


140 

livered  in  that  book  of  Job,  to  have  been  known,  and  said  so 
lively,  had  they  not  been  seen  by  the  lii^lit  and  candle  ot  the 
Lord.  For  in  all  the  wlinle  book  I  find  not  one  verse  cited  out 
of  any  other  scripture.  It  seems  an  original,  and  doubtless 
very  early. 

V.  To  this  doctrine  David  was  no  stranger,  who  so  very  often 
commemorates  the  light,  and  the  divine  excellencies  of  it.  Some 
few  places  1  shall  mention  of  those  many  that  I  might  offer. 

<'The  Lord  is  my  light  and  my  salvation,  whom  shall  I  f(  ar  ? 
The  Lord  is  the  strength  of  my  life,  of  whom  shall  I  be  afraid  ?"" 
Psal.  xxvii.  1. 

This  weighty  passage  of  the  prophet  is  a  lively  testimony  to 
the  true  light,  wherein  David  confessoth  to  what  the  beloved 
disciple  called  his  evangelical  message,  viz.  <'  that  God  is 
light."  Next,  that  not  only  God  is  light,  but  which  doubtless 
was  most  of  all  to  his  comfort,  his  light ;  ♦'  the  Lord  is  my 
light,  and  my  salvation."  As  much  as  if  he  had  said,  because 
the  Lord  is  become  my  light,  I  have  known  him  to  be  my  sal- 
vation, or  him  by  whom  my  salvation  hath  been  wrought. 

In  short  thus,  that  (iod  is  my  salvation  as  he*  is  my  light, 

or,  because  I  have  obeyed  him,  and  made  him  my  light,  I  have 

witnessed  his  salvation.     Oh  !  that  such  professors  of  religion 

in   whom   there  is  any  moderation,    would  but  be  pleased  to 

weigh,  what  was  David's  light,   and  what  was  his  salvation ; 

who  made  it  his  rule  at  that  time  of  the  world,  of  which  he 

farther  speaks:  "  God  is  the  Lord,  who  hath  showed  us  light. 

Thy  Word  is  a  lamp  unto  my  feet,  and  a  liglit  unto  my  paths.  I 

have   not  departed  from  thy  judgments,  for  thou  hast  taught 

me."    Psal.  cxviii.  27.    cxix.  105,   102.      This  made  him   far 

wiser  than  his  teachers  in  the  hidden  life  and  mystery  of  things, 

whereby  David  had  long  seen  beyond  all  types  and  shadows  of 

the  good  things  to  come,  even  to  the  very  substance  itself,  from 

whence  came  his  excellent  prophecies.     Agreeing  witli  that 

famous  passage  :  «♦  The  path  of  the  just  is  as  the  shining  light, 

that  shines  more  and  more  unto  the  perfect  day."    Prov.  iv,  18. 

This  strongly  implies,  that  David,  and  not  he  alone,  but  the  just 

of  all  ages,  were  attended  with  the  discoveries  and  leadings  of 

a  Divine  light,  which,  through  the  obtdience  of   faitli   made 

just  men,  and  always  led  them  the  way  of  salvation  ;  unless  the 

just  way  was  not  the  saving  way.     But  if  it  was,  certainly  it  is 

so  still ;  for  it  is  the  Lord  himself  that  David  calls  a  Lamp,  as 

he  here  doth  the  Word,  which  Moses  said  was  *"  nigh  in  the 

heart,  that  men  should  obey  it  ami  do  it."   This  was  the  Word 

of  reconciliation  in  every  generation,  whose  holy  water  washed 

their  consciences  from  sin,  that  heard  and  obeyed  it. 

Again,  that  this  light  was  not  confined  to  David,  or  such  good 
men;  take  these  two  passages. 


141 

«  Thou  j^ivest  thy  mouth  to  evil,  and  thy  tongue  franieth  de- 
ceit, s  ium'sitifst  an  1  spt  akest  against  thy  broth." ,  lU-u  slan- 
derest  thine  t)wn  mot her's  son.  These  things  hast  thou  done, 
and  I  kept  silence  ;  thou  thoughtest  that  1  was  altogether  such 
an  <jne  as  th^seh,  but  i  will  nprove  thee,  and  set  them  in  order 
before  thine  eyes,"  (siiith  the  Lord.)  Psal.  I.  19,20,21.  Again: 
*<  His  lightnings  enlightened  the  world,  the  earth  saw,  and 
trembled.''  Psal.  xeix.  4.  In  which  two  places  it  will  appear, 
upon  impartial  ccmsideration,  that  God  hath  enlightened  the 
world,  and  that  by  his  light  which  discovers  the  works  and 
workers  of  darkness,  he  doth  reprove  the  inhabitants  of  the 
world,  set  their  sins  in  order  before  them,  and  cause  such  guilty 
ones  to  trembh'  at  his  so  appearing,  which  is  expressly  con- 
firmed in  that  notable  passage  of  the  prophet:  "  For  lo !  He 
that  formeth  the  mountains,  and  create! h  tlie  wind,  that  makes 
the  morning  darkness,  and  rn  adeth  upon  the  high  places  of  the 
earth,  aid  declares  unto  man.  what  is  his  thought  j  the  Lord, 
the  God  of  Hosts  is  bis  name."     Amos  iv.  13. 

This  th»  psalmist  was  well  acquainted  with  himself,  when  he 
uttered  these  words:  »'  Whither  shall  1  go  from  thy  Spirit,  or 
whither  shall  I  flee  from  thy  presence  ?"  Psal.  cxxxix.  7. 
W  hich  plainly  shows  to  us,  that  the  Spirit  of  the  Lord  and  his 
presence  were  every  where;  and  that  the  light  thereof  disco- 
vered darkness  to  mankind.  For  the  question  was  not,  whether 
God  by  his  Spirit  was  not  every  where  ;  foi*  that  all  must  grant, 
or  he  could  not  be  God  ?  But  whether  it  was  possible  for  David 
to  withdraw  himself  into  any  place,  where  the  Eternal  Spirit 
and  presence  of  God,  (who  is  light  itself,)  were  not  present 
with  him,  in  some  sort  or»other  to  his  instruction  ;  as  the  fore- 
going words  intimate?  Again:  «0  Lord  thou  hast  searched 
me,  and  known  me, — Thou  understandest  my  thought  afar  off — 
Thou  art  acquainted  with  all  my  ways."  Ver.  1,  2,  3.  Which, 
though  God  knew  them,  it  stands  firm,  that  David  could  not 
have  known  God  or  them,  or  that  God  had  known  them  but  by 
the  light  of  the  Spirit,  of  which  he  says  in  the  seventh  verse 
following,  which  I  have  already  cited,  '«  whither  shall  I  go 
from  thy  Spirit?" 

In  short,  it  must  needs  be  evident  to  all  unprejudiced  readers, 
David  meant  that  he  had  the  light  of  God*s  Holy  Spirit  present 
with  him,  as  a  reprover,  informer,  or  comforter;  since  he  makes 
it  impossible  for  him  to  be  any  where  without  it.  Which  may 
prove  to  us,  that  however  he  lived  above  a  thousand  years  be- 
fore the  apostle  Paul,  he  very  well  knew  the  meaning  of  that 
doctrine  fie  preached  to  the  Athenians :  "  God  is  not  far  away, 
or  at  a  distance  from  every  one  of  us."  Acts  xvii.  27.  Whicli 
truly  known  and  experimentally  witnessed  in  the  soul,  and  that 
not  only  as  a  Reprover,  bnt  by  an  humble  and  lioly  reception  of 


142 

him  into  (lie  heart,  as  a  Comforter,  Shepherd,  Bishop,  King, 
and  Lord,  is  the  glory  of  the  evangelical  dispensation,  whire 
God  dwells  in  his  people  as  an  holy  temple,  and  tabernacles 
witli  them.  1  Cor.  vi.  19,  20.  This  is  the  blessed  Emmanuel 
state,   God  with,  and  God  in  men. 

I  might  here  subjoin  the  account  we  have  of  the  great  illumi- 
nation of  Daniel,  and  the  Gentiles'  clear  acknowledgment  of  the 
same,  as  it  is  given  us  in  the  scripture  ;  which  they  could  never 
have  done  with  that  seriousness  and  conviction,  but  from  some 
glimpse  of  the  same  Divine  light,  for  it  must  be  the  same  light, 
that  shows  the  same  truths.  But  that  1  shall  pass  over  with 
several  other  passages  of  the  lesser  prophets,  and  conclude  my 
scripture-proof  of  the  gift  of  the  light  of  God's  Spirit,  antece- 
dent to  Christ's  coming  in  the  flesh,  with  Stephen's  testimony, 
"  Ilowbeit  the  Most  High  dwelleth  not  in  temples  made  with 
hands,  as  saith  the  prophet :  Heaven  is  my  throne,  and  earth 
is  my  footstool ;  what  house  will  you  build  me,  saith  the  Lord  ? 
or  what  is  the  place  of  my  rest  ?  hath  not  my  hand  made  all 
these  things  ?  Ye  stift-necked  and  uncircumcised  in  heart  and 
ears,  ye  do  always  resist  the  Holy  Ghost ;  as  your  fathers  did, 
so  do  ye."  Acts  vii.  48,  49,  50,  51. — By  which  it  is  plain,  that 
the  rebellious  .Tews  had  the  Spirit  of  God  ;  it  strove  w  ith  them, 
but  they  resisted  it.  And  if  the  rebellious  had  it,  the  obedient 
were  not  without  it. 

And  lest  it  should  be  objected,  that  it  was  only  the  Spirit  in 
Stephen  then,  and  the  holy  prophets  of  old,  that  both  they  and 
their  fore-fathers  resisted,  and  not  in  themselves ;  remember, 
reader,  that  weighty  passage  in  Nehemiah  :  *«  Thou  gayest  also 
thy  good  Spirit  to  instruct  them,  and  withheldestnot  thy  manna 
from  their  mouth."  Nch.  ix.  20. — By  which  it  is  most  evident, 
that  they  that  had  the  manna  to  feed  them,  had  the  Spirit  to  in- 
struct them.  But  all  had  their  portion  of  the  manna  to  feed 
them,  therefore  all  had  also  their  portion  of  the  Spirit  to  instruct 
them.  So  that  the  light  of  God's  Spirit,  or  the  Spirit  of  God, 
was  given  as  well  to  the  rebellious  as  obedient,  tl)at  it  might 
condemn  for  sin,  as  well  as  lead  into  all  righteousness.  And 
since  we  are  to  suppose  God's  Spirit,  and  the  light  thereof,  to 
be  sufficient  to  salvation,  (for  God's  gifts  are  perfect  in  them- 
selves, and  are  given  to  accomplish  their  ends  perfectly,)  we 
may,  without  any  offence,  I  hope,  conclude,  that  during  those 
many  ages  before  the  coming  of  Christ  in  the  ilesh,  he  did  illu- 
minate mankind  with  a  sufficient  measure  of  his  Divine  Light 
and  Spirit. 


143 

CHAPTER  VI 

Another  objection,  that  though  the  Jews  had  it,  it  will  not  follow 
that  the  Gentiles  were  so  illuminated.  It  is  answered  btj  several 
scriptures,  that  they  were  not  exempted ;  but  had  a  measure  of 
light,  some  divine  seed  sown  in  their  hearts,  some  talent  given, 
and  that  it  was  sufficient.  Ji  challenge  to  give  an  instance  of  one 
that  by  the  light  within  was  reproved  for  not  believing  thai 
Jesus  was  the  Christ,  is  answered.  Such  as  believed  in  the 
light,  and  walked  ^ip  to  it,  did  receive  Christ  when  he  came. 
The  high  pretenders  were  they  who  opposed  the  scriptures,  and 
crucified  him.  The  light  from  scripture  concluded  universal  and 
saving. 

But  here  I  expect  this  objection,  having  run  our  adversaries 
unavoidably  to  it. 

ObJ.  "  Very  well,  taking;  for  granted,  what  you  have  said  in 
reference  to  a  saving  Light  or  Spirit,  universally  bestowed  upon 
the  Jews,  that  were  a  distinct  people  from  the  rest  of  the  world, 
under  verj  many  peculiar  rights  ;  yet  cannot  we  think  it  good 
arguing  to  infer  the  gifts  of  God*s  Light  and  Spirit  to  the  Gen- 
tiles, that  make  far  the  greatest  part  thereof,  from  these  scrip- 
tures, that  only  seem  to  prove  it  the  privilege  of  the  Jews." 

To  which  I  answer,  that  I  conceive  I  have  urged  those  scrip- 
tures already  which  give  a  plain  conviction  of  the  truth  of  that 
general  inference.  But  because  I  am  desirous  from  my  soul, 
in  perfect  love  to  theirs  that  shall  read  this  discourse,  of  remo- 
ving what  objections  I  am  able  to  foresee  it  may  meet  with,  after  it 
shall  have  passed  my  hand,  I  will  yet  endeavour  to  make  appear, 
first  from  scripture,  and  next  from  the  best  account  we  have  of 
the  doctrines  and  lives  of  heathens,  and  lastly  from  reason,  that 
God's  love  in  the  illumination  of  his  Spirit  was  universal ;  or 
that  mankind  was,  before  Christ's  coming  in  the  flesh,  enlight- 
ened with  such  a  measure  of  the  light  of  his  Spirit  as  was 
saving  in  itself,  and  so  experienced  of  all  such  as  received  and 
obeyed  it,  in  tjjc  love  of  it.  In  order  to  this,  I  shall  briefly  insist 
on  a  few  scriptures,  some  of  which  have  been  already  quoted, 
though  not  so  directly  to  this  matter. 

I.  "  My  Spirit  shall  not  always  strive  with  man."  Gen.  vi.  $, 
Here  observe,  that  no  one  nation  was  interested  more  than 
another,  but  man  stands  for  the  whole  Adam,  or  mankind. 
From  whence  I  conclude,  that  mankind  was  not  destitute  of  the 
Spirit,  or  Light  of  the  Almighty,  though  it  might  be  known  in  no 
higher  degree  than  that  of  a  convincer  or  reprover  of  sin.  Yet 
it  follows  not,  but  that  if  man  had  yielded  to  the  strivings  of  it, 
he  had  been  thereby  redeemed  from  the  spirit  of  iniquity,  that 
was  the  ground  of  his  grievous  revolt  and  resistance,  which 
redemption  I  call  salvation  from  sin. 


144 

II.  «  They  are  of  those  that  rebel  against  the  light ;  tficy 
know  not  the  ways  thereof,  nor  abide  in  the  paths  thert'or." 
Job  xxiv.  13. — Here  is  no  mention  made  of  Jews  more  tlian 
Gentiles  in  this  chapter,  if  at  all  in  the  whole  hooi<.  For  Job  is 
Jierc  giving  the  character  of  wicked  men  in  general,  without 
respect  to  any  particular  nation.  So  that  we  maj  well  infer,  he 
did  not  understand  that  the  light  whereof  he  spoke  should  he 
limited  in  its  illumination  to  any  particular  people.  In  short,  I 
argue  tlius :  If  such  as  pluck  the  fatherless  from  the  breast, 
and  take  a  })ledge  of  the  poor,  (ver.  9.)  as  the  context  relates,. 
are  those  that  rebel  against  the  Light,  and  walk  not  in  its  way  ; 
then,  because  that  vice  was  never  limited  to  the  Jews,  but  other 
nations  wrought  that  wickedness  as  well  as  they;  it  will  plain- 
ly follow,  that  the  light,  against  which  such  offenders  rebelled, 
was  not  limited  to  the  Jews,  but  extended  to  the  Gentiles  also : 
unless  we  should  say,  that  what  was  rebellinn  and  wickedness 
in  the  Jews,  was  not  so  in  the  Gentiles.  But  because  sin  was, 
and  is  sin  in  its  own  nature,  ail  the  world  over ;  l-ight  was,  and 
is  Light,  all  the  world  over,  whether  men  bring  their  deeds  to 
it,  or  not. 

III.  But  again,  let  us  hear  the  same  book  speak  :  *<  Is  there 
any  number  of  his  armies  ?  And  upon  whom  doth  not  his  light 
arise  ?"  Job  xxv.  3. 

This  question  carries  in  it  a  strong  affirmative  of  the  univer- 
sality of  God's  light,  as  much  as  to  say,  who  is  there  among  all 
the  sons  and  daughters  of  men,  that  can  justly  say,  I  am  not 
enli,^htened  by  Him  ?  It  then  none  can,  it  must  needs  follow,  that 
all  are  enlightened,  as  well  Gentiles  as  Jews. 

Neither  is  it  our  construction  only,  but  the  judgment  of  men 
famed  in  the  world,  for  their  exactness  in  the  original  text,  or 
letter  of  the  scripUire.  They  interpret  it  to  be  the  Light  of  the 
Divine  Wisdom,  the  fountain  of  Light,  yea  God  himself.  That 
rebelling  against  the  Light  is  against  God  T«  4)«»  m  'icr^ariA,  the 
Light  of  Israel :  alluding  to  the  psalmist,  *'  the  Lord  is  ray  Light 
and  my  salvation."  Nay,  to  the  light  mentioned  by  the  apostle 
Paul,  '<  ye  who  were  sometimes  darkness,  are  now  lig!»t  in  the 
Lord."  And  that  very  light,  which  is  said  to  have  sprung  up 
to  them  that  sat  in  darkness,  which  is  the  Light  of  truth  ;  and 
by  all  allowed  to  be  the  evangelical,  and  spoke  of  Christ's  mani- 
festation. Also  that  the  ways  of  light,  are  light,  leading  to  the 
Light  itself  which  wicked  men  turn  from  and  spurn  at.  That 
this  is  the  light,  which  there  are  none  but  it  rises  upon,  whereby 
to  give  them  a  true  sight  of  themselves.  See  the  critics,  Munste- 
rius,  Vatablus,  Clarius,  Castellio,  on  the  17th  verse;  but  espe- 
cially Drusius  and  Codurcus,  who  say,  "  all  men  partake  of  that 
light,  and  that  it  is  sufficient  to  manifest  and  drive  away  the 
darkness  of  error,  and  that  it  is  the  light  of  life."    Nay,  Codur- 


145 

cus  calls  it,  an  «  evangelical  Principle,"  and  seems  to  explain 
his  mind  by  a  quotation  of  the  evangelist's  words,  John  i.  9. 
**  that  was  the  true  Light,  that  enlighteneth  all  mankind  coming 
into  the  world."* 

IV.  Thus  much  we  are  taught  by  those  two  notable  parables 
of  the  sower,  and  the  lord  that  gave  his  servants  talents.  Tliey 
who  believe  scripture,  must  acknowhdge  them  o  represent 
God's  dealings  with  matdiind,  in  reference  to  gift,  duty,  and 
reward.     Observe  the  first  parable. 

*•  I'he  same  day  went  Jesus  out  of  the  house,  and  sat  by  the 
sea-side;  and  great  multitudes  were  gatliered  togellier  unto 
him,  so  that  Jje  went  into  a  ship,  and  sat,  and  the  wh(dc 
multitude  stood  on  the  shore.  And  he  spake  many  things  unto 
theui  in  parables,  sa\  ing,  Behcdd,  a  sower  went  forth  to  sow,  and 
when  he  sowed,  some  seeds  fell  by  the  way-side,  atid  the  fowls 
came  and  devoured  theui  up;  some  fell  upon  stoji)  places, 
where  they  had  not  much  earth,  and  fortliwirh  they  sprung  up, 
because  they  had  no  deepness  of  earth,  nnd  wlien  the  sun  was 
up,  they  were  scorched,  atid  because  they  had  no  root,  they 
withered  away.  And  some  fell  among  thorns,  and  the  thorns 
sprung  up  and  choaked  them  ;  but  other  fell  in  good  ground,  and 
brought  folth  fruit  ;  somt  an  hundred  foh!,  some  sixty  fold, 
some  thirty  fold.  Who  hath  ears  to  bear,  let  him  hear.''  Matt, 
xiii.  1 — 9.' 

It  is  granted  by  all  that  I  know  of,  that  the  seeds-man  is 
Christ.  The  scripture  saith,  *»  the  seed  is  the  Word  of  the  king- 
dom," ver.  19.  which  must  needs  be  the  spiritual  Word  nigli  in 
the  heart,  suitable  to  the  In  avenly  kingdom,  which  Christ  said 
was  within,  otiierwise  called  Light,  that  is  said  to  be  ''sown  for 
the  righteous;"  or  the  •»  grace  which  comes  by  Christ,  that 
appears  unto  all  men,  and  brings  salvation  to  them  that  are 
taught  by  it ;"  or  the  Spirit  that  quickens  us.  And  lastly,  com- 
mon sense  tells  us,  that  the  seveial  grounds  comprehend  man- 
kind ;  for  they  must  either  include  the  bad  with  the  good,  or 
the  good  only  must  be  sown,  liut  the  very  scripture  expressly 
distinguisheth  betwixt  the  good  and  bad  ground,  yet  aflfirnis  the 
one  to  have  been  sown  with  the  seed  as  well  as  the  other. 
Theref()re  God's  gift  is  universal,  however  men,  by  wicked 
works,  may  have  rendered  their  hearts  stony,  thorny,  or  other- 
wise defective  and  incapable  of  bringing  forth  fruit. 

The  other  parable  is  also  very  weighty,  and  much  to  our  pur- 
pose. ♦*  For  the  kingdom  of  heaven  is  as  a  man  travelling  into  a 
far  country,  whocalled  his  own  servants,  and  delivered  to  tin  m 
his  goods  ;  and  unto  one  he  gave  five  talents,  to  another  two,  and 

♦  Munster.  Vatabl  Clar.  Oastel.  Drus.  and  Codurc.  Crit.  in  24,  25,  ch.  rer: 
13,  and  3  Job.  p.  3264  to  3308.  chap.  25.  3. 

T 


146 

to  another  one;  to  every  man   according  to  his  ahility,  and 
straightway  took  his  journey.    Then  he  ihat  had  ret(j\ed  five 
talents,  went  and  traded  with  the  same,  and  made  them  other 
five  talents;  and  likewise  he  that  had  received  two,  he  also 
gained  other  two;    but  he  that  had   received  one,  went  and 
digged  in  the  earth,  and  hid  his  lord's  money.     After  a  long 
time,  the  lord  of  those  servants  cometh   and  reckoneth  with 
them.     And  so  he  that   had  received  five  talents  came  and 
brought  other  five  talents,  saying.  Lord,  thou  deliv«;rpdst  unto 
me  five  talents,  behold,  I  have  gained,  besides  them,  five  talents 
more.     His  lord  said  unto  him.  Well  don?*  thou  good  and  faith- 
ful servant,  thou  hast  been  faithful  over  a  few  things,  I  will 
make  thee  ruler  over  many  ti)ings ;  enter  tliou  into  the  joj  of 
thy  lord.     He    also  that  had  received  two  talents,  came  and 
said,  Lord,  thou  deliveredst  unto  me  two  talents,  behold,  I  have 
gained  two  other  talents  besides  them.     His  lord  said  ui»i(>  him. 
Well  done  good  and  faithful  servant,  tlwu  hast  been  faithful  over 
a  few  things,  I  will  make  thee  ruler  over  many  things,  enter 
thou  into  the  joy  of  thy  lord.     Then  he  who  had  received  one 
talent,  came  and  said.  Lord,  I  knew  thee,  that  thou  art  an  hard 
man,  reaping  where  thou  hast  not  sown,  and  gathering  where 
thou  hast  not  strewed ;  and  I  was  afraid,  and  went  and  hid  thy 
talent  in  the  earth:  Lo,  there  thou  hast  that  which  is  thine. 
His  lord  answered,  and  said  unto  him,  thou  wicked  and  slothful 
servant,  thou  knewest  that  I  reap  where  I  sowed  not,  and 
gather  where  I  have  not  strewed,  thou  oughtest  therefore  to 
have  put  my  money  to  the  exchangers,  and  then  at  my  coming 
I  should  have  received  my  own  with  usury.  Take  therefore  the 
talent  from  him,  and  give  it  unto  him  who  has  ten  talents ;  for 
unto  every  one  that  hath  shall  be  given,  and  he  shall  have  abun- 
dance, but  from  him  that  hath  not,  shall  be  taken  away,  even 
that  which  he  hath.    And  cast  ye  the  unprofitable  servant  into 
utter  darkness,  there  shall  be  weeping,  and  gnashing  of  teeth. 
When  the  Son  of  man  shall  come  in  his  glory,  and  all  the  holy 
angels  with  him,  then  shall  he  sit  upon  the  throne  of  his  glory, 
and  before  him  shall  be  gatliered  all  nations,  and  he  shall  sepa- 
rate them  one  from  another,  as  a  shepherd  divideth  his  sheep 
from  the  goats,  and  he  shall  set  the  sheep  on  his  right  hand,  but 
the  goats  on  the  left."  Matt.  xxv.  14-  to  3i. 

Serious  reader,  I  have  the  rather  repeated  the  scripture  at 
large,  because  of  that  great  strength  it  carries  with  it,  methinks 
to  the  conviction,  at  least  confusion  of  that  narrow  spirit  which 
confines  the  infinite  goodness  of  God,  and  renders  him,  whilst 
he  is  the  universal  Creator,  but  a  narrow  benefactor ;  shutting 
up  his  gifts  within  the  straight  compass  of  a  few ;  representing 
him  thereby  as  partial  as  some  parents,  who,  they  know  not  why 
beside  their  own  unequal  wills,  do  frequently   bestow  their 


147 

favours,  indeed  their  whole  affection,  upon  an  elected  darlings, 
to  the  manifest  tliougli  causeless  neglect  of  tlic  rest.  But  to 
speak  the  truth  of  the  matter,  the  over-fondness  some  carry  to 
their  opinion,  joined  with  the  envy  raised  towards  those  who 
conform  not  to  it,  has  so  emptied  them  of  all  natural  affection, 
that  looking  upon  God  in  tliat  condition,  they  dare  think  him  as 
unnatural  as  themselves.  For  uiy  part,  I  have  not  a  great  while 
believed  but  that  it  rather  arises  from  an  unwillingness  in  some 
that  dissenters  from  them  should  be  saved,  thereby  endeavour- 
ing a  compliance  upon  necessity,  than  that  God  had  not  been 
propitious  to  all  his  creatures.  F'or  who  sees  not,  that  can  or 
will  see,  that  God  is  this  sovereign  Lord,  that  he  made  mankind 
to  be  his  servants,  that  these  three  servants  represent  mankind, 
and  to  the  end  they  might  not  be  unprofitable,  he  gave  them 
talents  to  improve  against  his  return,  that  is,  against  the  day  of 
recompense,  for  which  they  are  accountable  ;  that  those  who 
improve  their  talents  may  be  rewarded,  and  they  who  make  no 
improvement  of  their  talents,  may  be  punished  with  eternal 
separation  from  the  presence  of  God,  and  all  his  holy  angels. 
I  will  conclude  with  these  five  observations. 

1.  That  God,  though  it  be  his  sovereign  prerogative  to  give 
what  he  will,  has  given  a  talent  out  of  his  celestial  treasury  to 
every  man  and  woman. 

2.  That  this  talent  is  in  itself  sufficient.  But  as  the  best  corn, 
so  this  talent,  put  up  into  a  napkin,  must  needs  be  unprofitable: 
yet,  that  the  fault  is  in  the  parly  neglecting  or  hiding  it,  not  in 
itself. 

3.  That  those  who  improve  not  their  talent,  are  most  apt  to 
charge  God  with  reaping  where  he  sows  not,  as  do  many  profes^ 
sors  we  have  to  do  with,  that  make  God  to  require  an  account 
of  all,  and  yet  deny,  in  order  to  rendering  up  this  account  with 
joy,  that  he  has  given  to  all  a  talent  sufiieient. 

4.  That  the  eternal  estate  of  men  and  women,  as  sheep  and 
goats,  depends  upon  their  improving,  or  not  improving  that 
heavenly  talent  wherewith  God  has  endued  tliem. 

Lastly,  neither  is  there  any  shelter  for  these  men  under  the 
inequality  of  the  number  of  talents  ;  for  it  is  not  how  many 
talents  are  given,  but  what  improvement  is  made  of  what  is 
given.  Wherefore  greater  is  his  reward,  who  makes  one  talent 
three,  than  his  who  of  ten  advances  but  to  fifteen  ;  since  the 
one  makes  but  half,  whilst  the  other  makes  treblr  improvement. 
Blessed  therefore  are  you  all,  and  will  ytm  assuredly  be  in  the 
day  of  the  Lord's  recompense,  wli<»  disregarding  the  vanities, 
pleasures,  cares,  honours,  and  carnal  religions  of  the  w(>rld, 
diligently  mind  your  own  talent,  and  are,  in  the  pure  fear  and 
holy  counsel  of  tlie  Loi-d.  making  your  daily  Munnivement  of 
the  same,  laying  up  treasure  in  the  high  and  heavenly  place, 
that  is  durable  and  everlasting. 


148 

V.  This  reasonable  truth  is  yet  further  manifest,  from  the 
weiglit}  words  olour  Loid  JevSus  Christ :  '<  For  every  one  that 
(loeth  evil  hateth  the  lij^ht,  neither  eometh  to  the  li,^ht.  lest  his 
deeds  should  be  reproved."  John  iii.  iiO.  To  vvhieh  I  would  add 
as  before,  that  of  the  apostle,  '»  Whatsoever  is  reproved  is  ntade 
manifest  by  the  light"  Eph.  v^  13.  Certainly  then,  unless 
men  will  be  so  unjust  to  God,  as  to  think,  conti'ary  to  scripture 
and  reason,  that  he  should  let  millions  of  men,  and  scores  of 
generations  live  in  sin,  witlumt  a  liiclit  to  show  it  them,  oi-  a  law 
to  limit  them,  it  must  be  yielded,  that  they  had  light  and  law 
in  their  hearts  and  consciences,  by  vvhieh  they  were  convicted 
of  sin,  and  that  such  as  obeyed  it,  were  helped  and  led  to  work 
rlgliteousness  ;  since  their  refusing  to  bring  their  deeds  to  the 
light,  was  not  an  act  of  ignorance,  bul  design;  because  they 
knew  their  deeds  would  be  condi  inned,  and  they  for  them, 
which  loudly  asserts,  that  they  both  had  a  light,  and  knew  tiiey 
had  it,  tiiough  they  rebelled  against  it.  And  if  I  should  grant 
that  whatever  was  reprovable  was  not  made  manifest  to  them, 
yet  this  will  no  ways  impeach  the  capacity  of  the  liglit  to  do  it. 
It  is  evident,  that  some  things  which  the  Gentiles  did  wei'e  re- 
proved, therefore  they  had  the  light.  And  if  they  had  it  not  in 
all  the  extent  of  its  revelation,  the  light  was  n(»  n»ore  to  be 
blamed,  than  that  guide  was,  whose  passengers  never  came  to 
their  journey's  end,  because  they  never  would  begin,  at  least 
proceed  by  his  direction.  Had  the  heathens  been  faithful  to 
the  light  that  God  had  given  them,  and  not  been  blinded  by  the 
vain  idolatries  and  superstitious  traditions  of  tlieir  fathers,  tliey 
had  more  fully  known  and  learned  the  mind  and  will  c)f  their 
Creator;  wMiich  some  of  those  Gentiles  notwithstanding  did,  as 
will  anon  appear. 

VI.  Thus  the  apostle  Paul  teaches  us  to  believe,  in  that  re- 
markable passage  of  his  in  the  first  chapter  to  the  Romans  : 
*'F<n'  1  am  not  ashamed  of  tlie  gospel  of  Christ:  for  it  is  the 
power  of  God  unto  salvation,  to  every  one  that  believeth,  to  the 
Jew  fust,  and  also  to  the  Greek.  For  therein  is  the  righteous- 
ness of  God  revealed,  from  faith  to  faith  :  as  it  is  written,  the 
just  shall  live  by  faith,  for  the  wrath  of  God  is  revealed  from 
heaven  against  all  ungodliness  and  unrighteousness  of  men, 
who  hold  the  truth  in  unrighteousness.  Because  that  which 
may  be  known  of  God  is  manifest  in  them,  foi- God  hath  showed 
it  nntotliem.  For  the  invisible  things  of  him,  from  the  creation 
of  the  world  arc  clearly  seen,  being  understood  bv  the  things 
that  are  made,  even  his  Eternal  Power  and  God-head,  so  that 
they  are  without  excuse  ;  because  that  when  they  knew  God, 
they  gloiified  him  not  as  (iod,  neither  were  thankful  ;  but  be- 
came vain  in  theii-  imaginations,  and  their  foolish  hearts  were 
darkened.    And  even  as  thev  did  not  like  to  retain  God  in  their 


449 

knowledge,  God  gave  them  over  to  a  reprobate  mind,  to  do 
tliosi   tliiiii^s  w  liicii  are  not  convf  iiient." 

Tlicse  iiotabJe  linos  of  tliat  gnat  apostle,  give  an  'apparent 
overthrow  to  all  objections  a.«;ainsr  either  the  universHlit}  or 
sulficK  ncy  of  the  Light  within  :  whjtii  will  further  appear,  if 
the  reader  be  but  pleased  (»>  observe  these  few  pariienlars. 
1.  That  in  the  gospel  of  Christ  is  the  righteousness  of  God 
revealed,  and  tiiat  from  faith  to  faith.  2.  That  this  faith  the 
just  have  ever  lived  by  ;  for  he  quoies  a  time  past.  •*  as  it  is 
written" — which  writing  was  about  seven  luindr;  d  vears  before 
he  wrote  that  epistle.  3.  That  many  had  degenerated  from 
the  righteousness  of  God,  to  wit,  the  Gentihs,  into  ung»)dliness, 
against  which  the  wrath  of  God  was  revealed  from  heaven. 
4.  I'hat  they,  however,  once  knew  the  truth.  5.  That  they 
came  to  the  knowledge  of  this  truth  fi'r)m  the  manifestation  of 
God  (who  is  Light)  within,  since  the  apostle  savs,  what  might 
be  •»  known  of  God  was  njanifested  in  them,  because  God  had 
showed  it  unto  them."  6.  That  the  cause  of  their  after  dark- 
ness, was  their  rebelling  against  that  manifestation  or  light, 
not  glorifying  the  God  that  showed  it  to  them,  when  tliey  both 
saw  it,  and  knew  it  was  he  that  showed  them  :  consequently, 
that  God  hati  given  them  liglit  sufficient,  both  tu  know  an<l  obey 
him.  And  since  they  liked  not  to  retain  God  in  their  knowledge, 
the  deficiency  was  theirs,  an«l  not  the  l^ight's.  7.  If  therefore 
their  foolish  hearts  were  darkened,  that  is,  by  disobedience,  it 
follows,  that  darkness  came  by  sin  into  their  hearts  ;  and  that 
they  had  light  in  their  hearts,  or  a  light  within,  to  know  their 
duty  and  square  their  lives  by.  8.  Lastly,  if  the  wrath  was 
therefore  revealed,  because  they  held  the  truth  in  unrighteous- 
ness; and  when  they  knew  God  by  the  manifestatit>n  of  light 
within,  they  glorified  him  not  as  God,  but  became  vain  in  their 
imaginations,  and  their  foolish  hearts  were  darkened  ;  then 
certainly,  had  they  kept  to  that  enlightening  principle,  we  call 
Tiuth,  and  the  manifestation  of  God  within,  and  so  ])reserved 
their  faith  in  God,  as  he  had  revealed  himself  to  them,  glori- 
fying him  as  God,  and  delighting  to  retain  him  in  their  know- 
ledge, not  wrath,  but  mercy  and  peace  had  been  revealed  from 
heaven  ;  as  saith  the  same  apostle  in  his  following  chapter,  "to 
them,  who  by  patient  continuance  in  well-doing,  seek  for  glory, 
and  honour,  and  immortality,  eternal  life."  Chap,  xxvii. 

in  short,  this  we  may  safely  conclude,  that  the  righteousness 
revealed  in  the  gospel  of  Christ,  (of  which  Paul  was  not 
ashamid,)  from  faith  to  faith,  by  which  faith,  he  testifies,  the 
just  ancients  lived,  or  were  accepted,  is  one  in  nature,  though 
not  in  degree,  with  that  truth  the  Gentiles  apostatized  from, 
and  therefore  are  said  to  have  lived  without  faith,  righteous- 
ness, or  God  in  the  world  j  for  which  the  wrath  was  revealed. 


150 

Whereas,  had  they  lived  up  to  it,  glorifying  God  as  God,  ac- 
cording to  the  manifestation  of  himself  in  their  hearts  and  con- 
sciences, they  would  have  had,  not  the  revelation  of  wrath,  but 
of  the  righteousness  of  faith,  by  which  the  just  in  all  ages  have 
lived  acceptably  with  God.  For  without  faith  no  man  can  please 
God,  in  any  age ;  as  without  holiness,  that  flows  from  true  faith, 
no  man  shall  ever  see  the  Lord. 

Vlf.  And  lastly,  I  do  earnestly  entreat  the  unprejudiced 
reader,  to  observe  these  two  notable  passages,  which,  with  my 
consideration  of  them,  shall  conclude  the  scripture  proofs  I  have 
urged  for  the  universality  of  the  Light,  and  Spirit  of  God,  ante- 
cedent to  Christ's  appearance  in  the  flesh.  •<Then  Peter  opened 
his  mouth,  and  said,  Of  a  truth,  I  perceive  that  God  is  no  re- 
specter of  persons,  but  in  every  nation,  he  that  feareth  him, 
and  worketii  righteousness,  is  accepted  with  him."  Acts  x.  34, 
35.  *'For  not  the  hearers  of  the  law  are  just  before  God,  but 
the  doers  of  the  law  shall  be  justified  :  for  when  the  Gentiles 
which  have  not  the  law,  do  by  nature  the  things  contained  in 
the  law,  these  having  not  the  law,  are  a  law  unto  themselves, 
which  show  the  work  of  the  Jaw  written  in  their  hearts ;  their 
consciences  also  bearing  witness,  and  their  thoughts  the  mean 
while  accusing  or  else  excusing  one  another,  in  the  day  when 
God  shall  judge  the  secrets  of  men  by  Jesus  Christ,  according 
to  my  gospel."     Rom.  ii.  13, 14,  15,  16. 

These  scriptures  are  a  severe  check  to  all  undervaluing  ap- 
prehensions of  the  blessed  light  of  God  in  man,  and  this  appears 
in  several  particulars. 

1.  That  God  is  no  respecter  of  persons  in  any  nation.  From 
whence  I  conclude,  that  all  persons  and  nations  were  and  are 
lighted,  as  well  Gentiles  as  Jews. 

2.  Tiiat  here  are  men,  not  of  the  circumcision  made  with 
bands,  who  fear  God,  work  righteousness,  and  are  doers  of  the 
law,  not  from  the  obligation  of  an  outward  law,  for  they  had 
none,  but  the  inward  work  of  the  law  written  upon  their  hearts ; 
which  is  a  demonstration,  that  they  had  not  only  the  Light  as 
a  Reprover,  but  as  a  Teacher  and  Leader,  whereby  they  came 
to  fear  God,  and  work  righteousness  :  which  is  elsewhere  said 
to  be  the  conclusion  of  the  matter,  and  whole  duty  of  man. 
Eccles.  xii.  13,  14.  Since,  then,  no  man  that  fears  God  and 
works  righteousness,  and  keeps  the  pure  law  of  God  in  the 
heart,  which  the  scriptures  testify  some  Gentiles  did,  can  be 
said  to  do  so,  and  yet  be  void  of  the  true  Light,  that  objection 
of  the  heathens'  ignorance  of  the  true  God,  and  that  none  by 
the  Light  within  was  ever  reproved  for  not  believing  Jesus  to 
be  Christ,  vanisheih  of  course.  For  such  as  lived  up  most  sin- 
cerely to  the  Light  in  their  own  consciences,  acknowledged,  most 
readily,  that  glorious  appearance  of  Light  when  in  the  flesh. 


151 

They  were  the  great  pretenders  to  scriptures  that  would  not 
come  to  Christ :  the  traditional,  literal,  and  ordinance  men, 
who  also  rejected  and  crucified  him.  On  the  other  hand,  had 
not  Cornelius  and  the  Centurion,  with  many  others,  Deen  up- 
right livers  to  the  Light  within,  neither  had  Peter  heen  so 
received  by  the  one,  nor  Christ  so  followed  by  the  other.  But 
that  measure  of  the  Divine  Light,  which  they  had  hitherto 
obeyed,  as  the  *<  more  sure  word  of  prophecy,"  led  them  natu- 
rally to  the  rising  of  the  "day  star,"  which, though  a  more 
glorious  manifestation,  yet  not  of  another  light,  life,  or  spirit, 
for  there  are  not  two  lights^  lifes,  natures,  or  spirits  in  God. 
He  is  one  for  ever  in  himself,  and  his  liglit  one  in  kind,  how- 
ever variously  he  may  have  declared  himself,  or  manifested  it 
at  sundry  times  of  the  world.  His  truth  is  one,  his  way  is  one, 
and  his  rest  one  for  ever. 

But  last  of  all,  that  which  greatly  rejoices  good  men  is  this, 
that  the  narrowness  of  some  men's  spirits  in  this  world,  will 
not  he  found  able  to  exclude  virtuous  Gentiles  from  their  re- 
ward in  the  other.  But  maugre  all  the  heat,  petulancy,  con- 
ceitedness,  and  fleshly  boasting  of  carnal  christians,  "  such 
as  fear  God,  and  work  righteousness,  and  are  doers  of  the 
law  written  in  the  Iieart,"  we  are  assured,  shall  be  accepted 
and  justified  of  God,  in  the  day  that  he  will  judge  the  secrets 
of  all  men  by  Jesus  Christ,  according  to  Paul's  gospel.  And  if 
any  man  bring  another,  let  it  be  accursed.     Amen. 

I  have  here,  on  purpose,  overlooked  many  very  pregnant  in- 
stances, both  in  the  Old  and  New  Testament  writings,  for 
brevity's  sake,  in  which  the  righteousness  of  the  Gentiles  hath, 
in  several  cases,  more  evidently  appeared,  than  that  of  some 
of  the  Jews,  and  which  undeniably  testifies  to  the  sufficiency  of 
the  Light  within,  both  to  manifest  that  which  was  good,  from 
that  which  was  evil,  and  also  to  give  ability  to  such  as  truly 
minded  its  illumination,  whereby  they  were  enabled  to  do  the 
one,  and  to  reject  the  other.  Such  were  Abimelech,  CyrUvS, 
Darius,  the  ruler  that  came  to  Christ,  and  many  others,  which 
I  shall  omit  to  mention  more  particularly  ;  the  chief  bent  of 
my  mind  being  to  demonstrate  the  truth  of  my  assertion  from 
their  own  writings.* 

♦Gen.  XX.  4,  and  21.  22.-2  Chron.  xxxvi.  23.— Ezra  i.  2,  3,  4,  5.  and  vi.  3, 
12.  Dan.— vi.  26,  2r.— Mat.  ix.  18. 


152 

CHAPTER  VII. 

That  the  Gentiles  believed  in  one  God.  That  he  enlightened  all 
men  xvith  a  suvivg  light.  2%'it  men  ongiit  to  lire  innudij. — 
That  the  soul  is  immortal.  That  there  is  an  ettrnul  recom- 
liense.  The  whole  called  Gentile  divinity.  The  Jirst  point 
proved  by  sixteen  testimonies. 

Having  proved  briefly,  thougli  T  hope  fully  and  truly,  from 
the  scriptures,  that  the  Gentiles  in  gpixral  were  liajhtpji  wilh  a 
Divine  light,  I  shall  n(»w  make  it  my  hiisiness  to  evidt nee  the 
trutli  thereof,  by  most  undiniable  instances,  out  of  their  own 
writings.  And  beeause  I  am  willing  my  defenee  both  of  the 
light  within,  and  those  of  them  who  obeyed  it,  should  turn  to 
the  elearest  and  best  accounr,  I  will  endeavour  to  res<dve  the 
whole  into  as  plain  a  method,  as  the  matter,  and  their  way  of 
delivering  it  will  allow  me. 

First,  tlien,  from  their  own  authorities  I  am  taught  to  affirm, 
tiiatthe  Gentiles  believe  in  One  Holy,  Infinite,  and  Eternal  Gud. 

Secondly,  that  tl)ey  did  therefore  so  believe,  beeause  God  had 
imprinted  tlie  knowlejjge  of  himself  on  their  hearts;  or.  in 
our  language,  that  he  had  lighted  all  mankind  with  a  Divine 
Light  which  if  obeyed,  would  lead  to  eternal  happiness. 

Thirdly,  that  they  held  and  practised  high  sanctity  of  life. 

Fourthly,  that  thf^y  affirmed  the  immortality  of  the  soul,  and 
eternal  rewards  of  felicity,  or  misery,  according  to  man's  f)be- 
dience  to,  or  rebellion  against  the  Eternal  God  his  Creator.—. 
Which  excellent  principles,  true  and  clear,  being  the  result  of 
their  discourse  on  those  subjects,  do  worthily  deserve,  in  my  es- 
teem, the  style  of  divinity  j  which  is  the  denomination  I  hope  I 
may,  without  offence,  bestow  upon  them  in  this  discourse. 

That  the  Gentiles  did  acknowledge  and  believe,  there  was  but 
One  Supreme  Being,  that  made  all  things,  who  is  infinite, 
almighty,  omnipresent,  holy  and  good  for  ever,  1  shall  pro- 
duce some  of  those  many  authorities  that  assert  the  same,  and 
by  divers  scriptures  underneath,  of  the  like  tendency,  though  of 
higher  authority,  show  their  agreeableness  to  divine  revelation, 
in  which  I  have  the  practice  of  very  ancient  fathers  of  the 
church  to  justify  me. 

I.  Oni'HEUs,  one  thousand  two  hundred  years  before  Christ, 
thus  expresses  his  belief  of  God  :*  «'  His  hand  reaches  to  the 
end  of  the  sea,  his  right  hand  is  every  where,  and  the  earth  is 

"  He  stretched  out  his  hand  over  the  sea."  Isa.  xxiii.  11. — "  For  the  Lord 
your  God,  he  is  God  in  heaven  above  and  in  the  earth  beneath."  Josh.  ii.  11. 
"  I  am  Alpha  :ind  Ome.^a,  the  beginning'  and  the  end,  the  first  and  the  last." 
llev.  xxii.  13. 


153 

under  his  feet.  He  is  only  One  begot  of  himself,  and  of  him 
alone  are  all  things  begot ;  and  God  is  the  first  and  the  last." 
Clem,  Alex.  Strom.  I.  5 

Hereby  not  only  telling  us  there  was  a  God,  but  attributing 
that  Almighty  power  and  omnipresence,  wliich  shows  he  meant 
no  statuary  deity,  but  God  tiiat  made  the  heavens  and  the  earth, 

II.  Uesiod,  *♦•  Of  all,  which  do  not  die,  tliou  art  king  and 
Lord.  None  can  contend  with  thee  concerning  thy  power." 
Clem.  Mex.  Strom.  I.  5. 

This  emphatically  proves  God  to  have  been  but  one,  and 
omnipotent,  in  their  belief. 

III.  Thales,  a  very  ancient  Greek  philosopher  tells  us,t 
*<  That  there  is  hut  one  God,  that  he  is  glorious  for  ever  andeve  •." 
And  he  openly  confesses,  **  that  he  is  called  Ka^^toyvutrmf, 
he  who  knows  hearts." — Clem.  Mex.  Strom,  l.  5. 

Thales  being  demiinded  what  God  was,  <•  That,"  saith  he, 
**  which  has  neitltef  beginning  nor  end." 

Another  asking,  •'  If  a  man  might  do  ill,  and  conceal  it  from 
God  V  <'  How  ?"  saith  he,  "  when  a  man  that  thinks  it  cannot." 

'•  Men  ought  to  believe,"  saith  Ciceuo,  in  his  name,  "  that 
God  sees  all  things." 

IV.  Sibylla.  :j:»»  There  is  one  Go<l,  who  alone  is  infinite,  and 
"without  beginning." — Clem.  Alex.  Stiom.  I.  5. 

Again  :  §"  Who  can  see  witii  fleshly  eyes  the  heavenly,  true, 
and  immortal  God,  whose  seat  is  in  the  highest  heavens  ?" 

This  Sib)l  is  aged  above  two  thousand  years.  The  question 
implies  her  faith  that  God  was  a  Spirit,  as  Christ  himself  also 
testifies. 

V.  Pythagoras,  a  modest,  but  diligent  and  retired  man,  in 
his  search  after  heavenly  things,  saith  il"  Tliat  it  is  man's 
duty  to  believe  uf  the  Divinity,  that  it  is,  and  that  it  is  in  such 

*  "  God  is  not  the  God  of  the  dead,  but  of  the  living."  Mat.  xxii.  32  —"  The 
Lord  is  King  for  ever.''  Psul  x.  16. — "  A  great  King  above  all  Gods."  Psal.  xcv. 
3. — ••  King  of  kings,  and  Lord  of  lords."  1  Tim.  vi.  15. — "  Thy  throne  O  God  is 
for  ever  and  ever."  Psal.  xlv.  6. 

I  *'  Glorious  in  holiness."  Exod.  xv.  4 — "  God  had  glory  before  the  world  be- 
gan "  John  xvii.  5 — "  I  the  Lo  d  search  the  heart,  I  try  the  reins."  Jer.  xvii.  10. 
"  He  declareth  unto  man  his  thoughts."  Amos  iv.  13. — "  God  is  from  everlasting 
to  everlasting  God."  Psal.  xc.  2. 

^  "  Thou  art  God  alone."  Psal.  Ixxxvi.  10. — "  Besides  me  there  is  no  God." 
Isa.  xliv.  6.—  "  There  is  but  one  God  "  1  Cor.  viii.  5,  6. 

^  "  No  man  has  seen  God  at  any  time."  1  John  iv.  12. — "  Heaven  is  mj 
throne."  Acts  vii.  49. — "  The  Lord's  throne  is  in  heaven."  Psal.  xi.  4. — "  And 
hear  thou  in  heaven  thy  dwelling  place."  1  Kings  viii.  30. 

0  "  He  that  cometh  to  God,  must  believe  that  he  is,  and  that  he  isa  rewarder 
of  them  that  diligently  seek  him."  Heb.  xi.  6. — "  The  eyes  of  the  Lord  run  to 
and  fro  throughout  the  whole  earth."  2  Chron.  xvi.  9. — "  God  is  Lord  of  hea- 
ven and  earth."  Acts  xvii.  24. — "  And  the  government  shall  be  upon  his  shoul- 
der." Isa.  1X.6.— Again,  "  God  is  light,  and  in  him  is  no  darkness  at  all."  1  Join 
i.  5.—"  I  am  the  way,  the  truth,  and  the  life."  John  xLv.  6 

u 


."«,. 


154 

a  manner,  as  to  mankind,  that  it  overlooks  them,  and  neglects 
tliem  not.  For  we  have  need  of  such  a  government,  as  we 
ought  not  in  any  thing  to  contradict.  Such  is  that  which  pro- 
ceeds from  the  Divinity.  For  the  Divinity  is  such,  that  to  it 
doth  of  right  helnng  the  dominion  of  all."  Again  :  *'  God  re- 
sembleth  light  and  truth."  In  another  place  :  '♦  God  himself 
inhabits  the  lowest,  and  highest,  and  the  middlemost^  there  is 
no  being  nor  place  without  God." — Jamblich. 

**'  God  is  one.  He  is  not,  as  some  co)iceive,  out  of  the  world, 
but  entire  within  himself,  as  in  a  complete  circle,  surveying  all 
generations.  He  is  the  salt  of  all  ages,  the  agent  of  his  own 
powers  and  works,  the  principle  of  all  things ;  one  Heavenly 
Luminary  or  Light,  and  Father  of  all  things^  only  wise,  invisi- 
ble, yet  intelligible." — Just.  Mart. 

Which  very  pathetical  account  of  the  Divine  Being,  so  cor- 
respondent with  scripture,  yet  he  a  stranger  to  it,  (I  mean  the 
words  only,  i\iv  the  matter  in  this  point  he  weightily  hits.)  de- 
serves vcr  I  serious  consideration  and  acknowledgment  from  all, 
especially  those  who  would  not  narrow  God's  mercies  to  their 
own  time  or  party. 

VL  To  the  same  purpose  speaks  HERACLiTUS,.that  sensibly 
afflicted  philosopher  for  the  world's  impieties  and  idolatries  ; 
whose  very  sorrowful,  yet  sound  and  smart  expressions,  show 
they  came  from  a  mind  deeply  touched.  In  one  of  his  epistles 
to  Hermodorus,  his  friend,  he  thus  seemeth,  after  a  while,  to 
address  himself  to  Euticles,  and  the  rest  of  his  enemies  that 
impeached  him  for  ueing  an  enemy  to  their  stony  gods  :  j"  Thus 
I  shall  he  condemned  of  impiety  by  the  impious.  What  think-^ 
est  thou?  Shall  I  seem  impious  to  them  for  dissenting  from 
their  gods  ?  If  blind  men  were  to  judge  of  sight,  they  would 
say  blindness  were  sight.  But  0  ye  ignorant  men,  teach  us  first 
what  God  is,  that  when  ye  declare  us  to  be  impious,  you  may 
be  believed.  Where  is  God  ?  Shut  up  in  temples  ?  0  pious 
men  !  who  place  God  in  the  dark.  You  ignorant  people  !  know 
you  not  that  God  is  not  made  with  hands." 

This  is  a  most  clear  and  ample  testimony  against  their  idols, 
mixed  with  a  religious  derision,  yet  qualified  by  a  kind  of  lamen- 
tation. Surely  Heraclitus  believed  in  God,  yea,  and  that  he 
was  Light  too,  and  such  an  one  as  should  never  set ;  by  whom, 

*  "A  God  nigh  at  hand."  Acts  xvii.  27.  Jer.  xxiii.  23. — "  One  God  who  is 
above  all,  through  all,  .ind  in  you  all."  Eph.  iv.  6. — "  God  is  Lig-ht ;  and  upon 
whom  doth  not  his  light  arise  ?"  1  John  i.  5.  Job  xxv.  3. — "  One  God  and  Fa- 
ther of  all."  Eph.  iv.  6. — *•  Now  to  the  king  eternal,  immortal,  invisible,  the 
only  wise  God,  be  glory,"  &.c.  1  Tim.  i.  17. 

•\  "  The  heaven  of  heavens  cannot  contain  thee."  1  Kings  viii.  27.  2  Chron.  vi. 
18.—"  What  nouse  will  ye  build  me  ?"  Acts  vil.  49.—"  God  dwells  in  the  light." 
Tim.  vi.  16. — **  To  whom  will  ye  liken  Gcd  ?  What  likeness  will  ye  com- 
pare unto  him  ?"  Isa.  x\.  18. — "  God  is  a  spirit."  John  iv.  24, 


155 

he  elsewhere  says,  "  He  had  overcome  the  enemies  of  his 
soul."— C/em.  Mex.  Strom.  I.  2. 

VII.  Anaxagoras,  esteemed  noble  by  birth,  but  more  noble 
for  his  knowledge  and  virtue,  who  was  master  to  Socrates, 
taught  thus  cfmcerning  God  :  *"  That  God  is  an  infinite  self- 
moving  mind,  that  this  Divine  Infinite  Mind  is  the  efficient 
cause  of  all  things ;  every  thing  being  made  according  to  its 
species,  by  the  Divine  Mind  ;  who,  when  all  things  were  con- 
fusedly mingled  together,  came  and  reduced  them  to  order."f 

Whicli  doubtless  is  so  true,  that  Anaxagoras  had  no  small 
share  of  true  light,  to  give  this  account  of  both  God  and  the 
creation.  And  indeed,  his  memory  was  celebrated  by  the 
Greeks,  for  having  very  much  improved  their  understanding 
concerning  God  and  immortality. 

VIII.  Socrates,  that  good  heathen,  if  without  offence  to  the 
professors  of  Christianity  I  may  say  so,  not  only  confesseth  to 
One  God,  but  1  am  of  opinion  they  will  think  he  gives  good  rea- 
son why  he  does  so,  he  lays  down,  j:"  That  the  Mind,  which 
they  frequently  called  God  by,  is  the  disposer  and  cause  of  all 
things."      Or   in   other    words   of  his,    thus :  "  God   is    one, 

To   ov   ctvlai   ex,XTToy^    (iceca-Tov  ecvru^    To  tcctXai   xvro,    to   ^atj^   itooi, 

perfect  in  liimself,  giving  the  being  and  well-being  of  every 
creature." — Plat,  phced. 

And  this  he  giveth  his  reasons  for :  §  "  That  God,  not  chance, 
made  the  world  and  all  creatures,  is  demonstrable  from  the  rea- 
sonable  disposition  of  their  parts,  as  well  for  use  as  defence, 

•  "  But  to  us  there  is  but  one  God,  the  Father,  of  whom  are  all  things." 
1  Cor.  viii.  6. — "  Where  wast  thou  when  I  laid  the  foundation  of  the  eartii?" 
Job  xxxviii.  4. — "  And  the  earth  was  witliout  form  :"  read  the  chapter,  in  which 
is  declared,  God's  making'  and  beautifying  heavens  and  earth,  and  all  living-  crea- 
tures therein.  Gen.  i.  '2,  3,  4,  5,  6,  7,  8,  9,  10,  11,  12,  and  so  to  the  end.— 
"  Thou  Lord  made^t  the  heavens  and  the  earth,  and  all  that  in  them  is."  Acts  iv. 
24. 

^Lact,  Fals.   Rel.  1,  5.   Cic.  de  Nat.  Deor.   1.  Aug.  de.  Civ.  Dei.  lib.  8. 

t  These  notable  arguments,  urged  for  the  proof  of  a  Divine  Super-intelli- 
gent Being,  and  his  creation  and  providence,  may  well  agree  with  those  pa- 
thetical  expressions  of  Job,  the  Psalmist,  and  several  prophets,  evangelists, 
and  apostles,  concerning  God's  creating  the  world,  and  upholding  it  to  this  day  ; 
his  laying  the  foundations  thereof  ;  his  providence  over  the  lilies  and  the  spar- 
rows ;  his  bringing  forth  fruits'in  due  season  ;  his  lights  by  day  and  by  night ; 
that  the  disciples  should  take  no  thought  what  they  should  eat  and  drink,  or  put 
on  ;  that  there  is  a  spirit  in  man,  and  the  inspiration  of  the  Almighty  gives  un- 
derstanding :  and  lastly,  "  can  any  hide  himself  in  secret  places  that  I  shall 
not  see  liim,  saith  the  Lord"  Jer.  xxiii.  24. — "  No  ;  if  I  take  the  wings  of  the 
morning,  and  flee  to  the  uttermost  part  of  the  earth,  thou  art  there."  Psal. 
cxxxix.  9. — ••  And  by  me  kings  reign,  and  princes  decree  justice,"  saith  God. 
Prov.  viii.  15. — "  And  is  every  where."  Josh.  ii.  11. — *•  And  orders  all."  Wisd. 
xi.  20. — "  There  is  but  one  God,  and  none  else  besides  him."  Eph.  iv.  6. — "  In 
the  beginning  God  created  the  heaven  and  the  earth."  Gea.  i.  1,  2,  3. — "  In  him 
wehve,  move,  and  have  our  being."  Acts  xvii.  2i, — "Thus  he  sees  and  hears 
all,  and  is  every  where."  Psal.  xxxiv.  9,  10,  11. 

§  Xcn.  memor.  I. 


156 

ii'om  their  care  to  preserve  themselves,  and  continue  their  spe- 
cies. That  he  particularly  regards  man  ; — in  his  body,  trom 
the  exc("lh'nt  upright  ("orni  thereof,  from   the  gift  of  speech, 

from  Tis    Tav  ci<Ppo^^iFicav  sjj^vaj    (rovip^dii  Trupl^i '^  '• — in   his    SOul, 

i'roni  the  excellency  tliereot  above  others,  both  for  divinations, 
and  predicting  dangers.     That  he  regards  particulars,  from  his  • 
"are  of  tlie  whcde  species.     Tliat  he  will  reward  such  as  please 
him,  and  punish  such  as  displease  him,  from  his  pov^er  to  do 
it,  and  from  the  belief  he  hath  imprinted  in  man,  that  he  will 
do  it,  professed  by  the  most  wise  and  civilized  cities  and  ages. 
That  he  at  once  secth  all  tilings,  from  the  instances  of  his  eye, 
which  at  once  overruns  many  miles;  and  of  the   mind,  which 
at  once  eonsidereth  things  done  in  tlie   most  distant  places. — 
*Tliat    God  knoweth   all  things,  whether  they  be    said,  done, 
or  secretly  desired.      That  God  takes  care  of  all   creatures, 
is  demonstrable  from  the  benefits  he  gives  them,  of  light,  water, 
fire,  and  seasonable   jn-oduetion   of  Iruits  of  tlie  earth.     That 
he  hath  particular  care  of  man,  from  the  noiirisiiment  of  all 
plants  and  <;reatures  for  man's  service ;  from  their  subjection 
to  man,  though  they  exceed   him  never  so  much  in  strength  ; 
from  the  variety  of  man's  sense,  accommodated  to  the  variety 
of  objects,  for  necessity,  use,  and  pleasure  ;  from  reason,  where- 
by he  discourses,  through  remiiiiscence,  from  sensible  objects; 
from  speech,  whereby  lie  communicates  all  that  fie  knows,  gives 
laws,  and  governs  states,    j  That  God.  notwithstanding  he  is  in- 
visible, hath    a  being ;    from   the    instances  of   his  ministers, 
invisible  also,  as  thunder  and  wind ;  and  from  the  soul  of  man, 
which  hath  something  with,  or  jiartakes  of  the  Divine  nature, 
sn  governing  those  that  cannot  see  it.     Finally,  that  he  is  such, 
and  so  great,  as  that  he  at  once  sees  all,  hears  all,  is  every 
where,  and  orders  all." 

So  that  here  wo  have  Socrates'  faith  in  God,  and  his  reasons 
for  it,  drawn  from  the  outward  creation,  and  the  inward  Di- 
vine sense,  which  he  had  from  the  Divine  instinct  or  nature  in 
him  ;  in  whicli  he  lived,  and  for  which  he  willingly  died,  as 
afterwards  will  be  related. 

IX.  TiMJ.us  Locuus,  in  his  work  «'  Of  Nature,"  thus  argu- 
mentativelv  expresseth  himself  of  God  :  p*  One  Principle  of 
all  is  unhegotten  :  for  if  it  was  begotten  then  were  it  no  more 
that  Principle,  but  that  of  which  it  were  begotten  would  be  the 
Princijile." 

Suitable  to  this  saith  Clemens  Alexandrinus,  namely,  "Hear 
0  Israel,  the  Lord  thy  God  is  one.  and  Him  only  shalt  (hou 
serve."  Clem,  Mex.  Strom.  I.  5. — 2  Kings,  xix.  19. — Mark  xii. 
32 1  Tim.  ii.  5. 

*Id.  p.  711.  t  Td.  mem.  4. 

if  "  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  the 
Word  was  God.     All  things  \vere  made  by  him,"  &c.  John  i.  1,  2,  3,  4. 


157 

Thus  did  he  endeavour  to  refute  the  Gentiles,  and  prove  the 
script '.ir-s  lut  of  their  own  writings.     But  again, 

TiM.EUs  affirms,  *'•  That  God  is,  and  that  he  is  a  Spirit,  and 
that  he  is  the  Author  of  all  Light."  Which  how  sober  and  true 
it  is,  let  the  scriptures  here  inserted  testify. — De  Jnim.  J\[un(l, 

X.  Antisthbnbs,  one  of  Socrates'  school,  as  it  were  by  way 
of  paraphrase  up')n  tliat  saying,  *'  whom  have  ye  likened  me 
unto  saith  the  Lord  ?"  thus  speaks  :  |<*  He  is  like  none,  because 
no  iiiAti  can  know  him  from  a  likeness  or  image." — Clem.  Jilex, 
Strom.  I.  h. 

By  which  we  may  perceive  he  did  not  believe  him  to  be  an 
image,  who  could  not  be  known  by  an  image,  nor  any  thing  that 
could  be  seen  with  carnal  eyes  : — a  step  beyond  the  Romanists, 
tliat  teach,  as  they  darkly  fancy,  by  images. 

XL  Plato,  the  famous  doctor  of  Gentile  divinity,  scholar  to 
Socrates,  whom  the  Greeks  for  his  heavenly  contemplation 
and  pious  life,  surnamed  divine,  gives  us  his  faith  of  God  in 
these  words:  ^«<  God  is  First,  Eternal,  Ineffable,  Perfect  in 
himself,  that  is,  needing  none  ;  and  ever  perfect,  that  is,  abso- 
lute in  all  times ;  and  every  way  perfect,  that  is,  absolute  in 
every  Part,  Divinity,  Essence,  Truth,  Harmony,  Good.  Nei- 
ther do  we  so  name  these,  to  distinguish  one  from  the  other, 
but  rather  by  them  all  to  understand  one.  He  is  said  to  be 
good,  because  he  bestows  his  benefits  upon  all,  according  to 
their  several  capacities,  and  so  is  the  cause  of  all  good.  Fair 
or  beautiful,  because  he  is  in  essence,  both  more,  better,  and 
equal  Truth,  because  he  is  the  Principle  of  all  truth,  as  the 
sun  is  of  all  light. 

♦♦  Moreover,  God  not  having  many  parts,  can  neither  be 
locally  moved,  nor  altered  by  qualities.  For  if  he  be  altered, 
it  must  be  done  by  himself,  or  some  other.  If  by  some  other, 
that  other  must  be  of  greater  power  than  he.  If  by  himself,  it 
must  be  either  to  better,  or  to  worse.    Both  which  are  absurd." 

From  all  these  it  fidlows,  that  God  is  incorporeal  ',  and  by  all 
which  it  is  as  evident,  how  true,  how  reasonable,  and  how  firm 
a  belief  Plato  had,  of  One  Eternal  Being  and  Father  of  all. 

Xll.  And  Lykicus  Menalipi'ides  praying, saith,  "Hear  me. 

*  "  God  is  a  Spirit."  John  iv.  24.—"  God  said,  let  there  be  light,  and  there 
was  lig-ht."  Gen.  i.  3.—"  He  is  the  Father  of  lights."  James  i.  17. 

f  "That  thou  mayst  know,  that  there  is  none  like  me  in  all  the  earth,  saith 
God"  Exod.  ix.  14  and  viii,  10. — "  Who  in  heaven  can  be  compared  unto  the 
Lo'-d  ?  Who  among  the  sons  of  the  mighty  can  be  likened  unto  the  Lord  ?"  Psal. 
Ixxxix.  6. 

\  "1  am  Alpha  and  Omega,  the  first  and  the  last."  Rev.  xxii.  13.— "The 
Everlasting  God."  Isa.  xl.— "  The  way  of  the  Lord  is  perfect."  Psal.  xviii.  30. 
"  lie  is  a  rock ,  his  work  is  perfect;  for  all  his  ways  are  judgment ;  a  God  of 
truth,  and  without  iniquity,  just  and  right  ig  he."  Deut,  xxiii.  4. — "For  I  am 
the  Lord."  Isa.  xlv.  5.—"  I  change  not."  Mai.  iii.  6. 


158 

O  Father,  thou  wonder  of  men,  who  always  govcrnest  the  living 
soul." — Clem.  Alex.  Strom.l.  5. — Exod.  xv.  11. — Psal.  exxxvi. 
4,  5,  6. 

This  plainly  preaches  to  us  their  belief  of  One  Eternal  God, 
and  his  excellent  attributes. 

XIII.  Pakmenides  Magnus,  as  saith  Plato  in  <♦  Sophista," 
writes  concerning  God  on  this  wise  :  *'<  He  is  not  begotten, 
neither  is  he  liable  to  any  death  ;  like  a  chain,  whose  links  are 
whole  and  round,  and  always  firm  and  void  of  a  beginning." 
Clem.  Alex.  Strom.  I.  5. 

What  was  this  chain  hut  the  Eternal  God,  by  whom  all  things 
were  made  ?  "  The  first  and  the  last." 

XIV.  Zeno,  a  grave  and  wise  philosopher,  who  instituted  the 
way  of  the  Stoics,  but  not  of  virtue :  for  both  the  Cynics  and 
Stoics,  mostly  teaching  such  doctrine  as  tended  to  good  life,  may 
well  be  said  to  have  been  the  followers  of  Socrates,  the  excel- 
lent man  of  his  time,  only  they  a  little  differenced  themselves 
by  some  particular  severities,  too  affected,  to  which  the  mild, 
serious,  and  unaffected  piety  of  Socrates  gave  them  no  encou- 
ragement, though  none  of  them  trod  in  a  more  self-denying 
path,  than  history  tells  us  he  walked  in.  This  Zeno  and  his 
disciples,  were  vigorous  assertors  of  One  Infinite  and  Eternal 
God,  as  by  their  doctrines  may  appear. 

Zeno  tells  us,  |"  That  God  is  an  immortal  Being,  rational, 
perfect,  or  intellectual,  in  beatitude  void  of  all  evil,  provident 
over  the  world,  and  things  in  the  world;  not  of  human  form. 
Maker  of  all,  as  it  were  Father  of  all."  Again  :  <•  God,  and 
the  power  of  God  is  such,  as  that  it  governs,  but  is  not  governed. 
It  governeth  all  things  ;  so  that  if  there  were  any  thing  more 
excellent,  he  could  not  possibly  be  God." — Laert. 

This  was  Zeno's  faith  of  God,  and  I  cannot  believe  that  the 
worst  of  our  antagonists  has  so  far  abandoned  all  reason,  as  to 
call  it  false,  or  idolatrous.  That  he  taught  it  as  well  as  thought 
it,  let  us  hear  some  of  his  followers. 

XV.  Chrysippus  also  avers,  as  his  belief  of  a  God,  **  that  the 
world  was  made  by  Him  ;"  consequently  he  believed  there  was 

*  "  Thy  throne  is  established  of  old,  thou  art  from  everlasting."  Psil.  xciii. 
2. — "  In  the  Lord  Jehovah  is  everlasting  strength."  Isa.  xxvi.  4. 

■j-  "Now  to  the  King  Eternal,  Immortal,  Invisible,  the  Only  Wise  God,  be 
honour  and  glory  for  ever."  1  Tim.  i.  17. — "  The  rich  and  poor  meet  together, 
the  Lord  is  the  maker  of  them  all  "  Prov.  xxii.  2. — "  Come  now  let  us  reason 
together,  baith  the  Lord."  Isa.  i.  18. — "Be  ye  holy,  for  1  tlie  Lord  your  God  am 
holy."  Levit.  xi.  44. — "One  God  and  Father  of  all,  of  whom  are  all  things." 
Eph.  iv.  6.  1  Cor.  vi.  8,  6.— "Who  is  a  Godhke  unto  thee?"  Exod.  xv.  11- — 
"The  Almighty  is  excellent  in  power."  Job  sxxvii.  23. — "And  his  kingdom 
rules  over  all."  Psal.  ciii.  19. 


159 

one.  *«  For  if,"  saitli  he,  «  there  be  any  thing  which  can  pro- 
create such  beings,  as  man  endued  with  reason  is  unable  to  pro- 
duce, that,  doubtless,  must  needs  be  stronger,  and  greater,  and 
wiser  than  man.  But  a  man  cannot  make  the  celestial  things  ; 
therefore  that  which  made  them,  transcended  man  iu  art,  coun- 
sel, prudence,  and  power.  And  what  can  that  be  but  God  ?'' 
Laert.  de  Ira.  Dei.  vi.  lOi 

Thus  far  Chr.vsippus,  the  Stoic,  in  reference  to  God.  But 
again, 

XVI.  Aktipater,  a  famous,  serious,  and  acute  Stoic,  in  his 
Discourse  of  God  and  the  world,  declares  himself  to  us  after 
this  manner  ;  f"  We  understand  that  which  we  call  God,  to  be  a 
Spirit  full  of  intelligence  or  wisdom,  a  Living  Nature,  or  Divine 
Substance,  blessed  and  incorruptable,  doing  good  to  mankind, 
present  through  the  whole  world,  receiving  several  denomina- 
tions from  the  diversity  of  his  appearances,  and  the  various 
operations  and  etfeets  of  his  Divine  power  shown  therein." — 
Fliit.  Antip.  de  Mund.  I.  7. 

Whicii  kind  of  evangelical  definition,  may  very  wall  induce 
us  to  believe  him  to  have  been,  at  least  of  those  who  knew  God  ; 
but,  we  hope,  not  of  those  who  when  they  knew  him,  "  glorified 
him  not  as  God." 

Indeed,  what  we  have  hitherto  produced  of  them  all,  may 
worthily  be  accounted  divinity  ;  and  not  the  worse  for  being 
Gentile,  since  God  is  also  therein  to  be  admired.  So  forcible, 
so  true,  and  so  conspicuous  are  their  assertions,  and  their  rea- 
sons for  them,  that  they  who  will  yet  believe,  «'  there  was  not 
a  measure  of  the  eternal  fulness  of  all  Divine  Light  shining  in 
the  I'.earts  of  these  heathens,  to  give  them  some  knowledge  of 
the  glory  of  the  only  true  and  invisible  God,"  must  not  think 
it  strange,  if  upon  their  example  of  incredulity,  after  all  their 
protestations  for,  and  professions  of  the  christian  religion,  any 
should  believe  them  to  be  arrant  pharisees,  and  that  they  are 
overcast  with  the  darkest  clouds  of  envy  and  uncharitablenessr 
For  my  part,  I  am  of  the  mind  that  many  thousands  of  chris- 
tians, at  least  so  reputed,  I  mean  not  of  the  rabble  neither, 
believe  not  God  so  clearly,  nor  are  able  to  give  better  reasons 
for  what  they  do  believe  of  him,  than  these  exhibited  in  this 
first  part  of  the  Gentile  divinity. 

Thus  much  concerning  God,  with  respect  to  himself,  his  crea- 
tion, and  providence. 

*  "  Lord,  thou  art  God,  which  hast  made  heaven  and  earth,  and  all  that  in 
Ihem  is."  Acts  iv.  24. — "  God  that  made  the  world."  Psal.  xc. — "All  nations 
are  unto  God,  but  as  a  drop  of  the  bucket,  and  the  dust  of  the  balance."  Isa. 
xl.  15. 

•J-  "  God  is  a  Spirit"  John  iv.  24.— "In  whom  are  hid  all  the  treasures  ot 
wisdom  and  knowledge."  Col.  ii.  3. — "  of  the  incorruptible  God."  Kom.  i.  23. — 
"The  Lord  is  good  to  all,  and  hia  cender  mercies  are  over  his  works."  Psal. 
cxlv.  9. — "  God  is  not  far  away  from  every  one  of  us."  Acts  xvii.  27- 


160 

CHAPTER  VIII. 

The  second  fundamental  of  Gentile  divinity,  viz.  that  God  hath, 
imprinted  the  knowledge  oj'  himself  on  the  minds  of  all  mankind. 
Proved  from  twelve  ■pregnant  testimonies,  as  well  of  xv hole  soci- 
eties, as  particular  persons,  compared  with  scripture. 

It  will  be  now  requisite,  that  I  give  an  account  of  tlieir  belief 
in  God,  with  respect  to  that  discovery  lie  is  pleased  to  give  of 
himself  to  mankind,  how  and  where,  which  amounts  to  what 
is  laid  down,  in  my  second  assertion,  viz.  «'  that  God  imprinteth 
the  knowledge  of  himself,  in  the  minds  of  mankind;  or,  that 
God's  way  of  manifesting  himself  to  mankind,  is  by  enlightening 
the  soul  with  his  own  Divine  Light,  which  being  obeyed,  leads 
to  blessedness." 

That  this  was  their  doctrine,  and  Ihe  ground  of  the  knowledge 
they  had  of  God,  be  pleased  to  weigh  these  their  following  very 
plain,  yet  very  weight}  expressions. 

I.  *  •«  The  mind,"  saith  Pythagoras  and  his  disciples,  *<  only 
seeth  the  eternal  God,  the  ruler  and  father  of  all  things. — 
What  greater  pleasure  than  to  behold  the  serene  aspect  of  God  ? 
What  things  arc  agreeable  to  God,  cannot  be  known,  unless 
a  man  hear  God  himself." — Tim.  de  Jlnim.  Mund.  Jamblich. 
They  mutually  exhorted  one  another,  "  not  to  divide  asunder 
the  God  that  was  in  them  ;  for  that  it  ought  to  be  their 
care,  to  preserve  their  union  with  God,  and  one  with  ano- 
ther."— Jambl.  Again  saith,  Timseus,  one  of  the  exactest 
of  that  school;  "the  most  excellent  thing  the  soul  is  awak- 
ened to,  is  her  guide  or  good  genius,  (that  is,  a  measure  of 
the  divine  Light  and  Spirit,)  but  if  she  be  rebellious  to  it,  it  will 
prove  her  daemon  or  tormentor."  '*  But  having  overcome  these 
things,"  saith  Pythagoras,  (to  wit,  evils.)  *'  thou  shalt  know 
xlrecG-tv  the  co-habitation,  or  dwelling  togetlier,  of  the  immor- 
tal God  and  mortal  men  ;  whose  woik  is  life,  the  work  of  God 
is  immortality,  eternal  life." — De  Anim.  Mund. 

Thus  far  the  Pythagoreans,  and  certainly  far  enough  to  prove 
the  assertion  ;  for  next  to  hearing  and  seeing  God  himself,  his 
dwelling  and  tabernacling  with  men,  what  is  there  of  greater 
spiritual  intimacy  or  union  ?  Oh  !  the  folly  and  great  uncharita- 

*  "The  pure  in  heart  shall  see  God."  Mat.  v.  8. — "He  dwelleth  in  immortali- 
ty ;  no  mortal  eye  can  approach  or  behold  him."  1  Tim.  vi  16. — "  One  thing 
have  1  desired  of  the  Lord,  to  behold  the  beauty  of  the  Lord."  Psalm  xxvii.  4. 
"  The  things  of  God  knoweth  no  man,  but  the  Spirit  of  God,  but  God  hath  revetil- 
edthem  to  us,  by  liis Spirit."  1  Cor,  ii.  10,  11. — "  I  will  dwell  in  them."  2  Cor.  vi. 
16. — "  Is  Christ  divided  ?"  1  Cor.  i.  13 — "  And  I  heard  a  great  voice  saying,  the 
tabernacle  of  God  is  with  men.  He  that  overcometh,  shall  inherit  all  things  :  J 
will  be  his  God,  and  he  shall  be  my  son."    Kev.  xxi  3,  ?". 


161 

bleness  of  those  professors  of  Christianity,  that  exclude  both 
such  men,  and  such  knowledge  the  kingdom  of  God,  because  it 
is  not  delivered  in  absidutc  scripture  pljrase,  whilst  it  inip^a-ts 
much  of  the  very  subject  of  them,  as  to  divine  vision,  uni(tn  with 
God,  and  eternal  life  !  I  wish  they  do  not  take  imagination  for 
knowledge,  and  presumption  for  enjoyment.    But  to  go  on  : 

ir.  HiEUox,  that  ancient  philosopher,  entitled  the  universal 
Light  shining  in  the  conscience,  which  ever  witnessed,  by  its 
reproof,  against  evil,  and  if  obeyed  led  man  to  immortality, 
*••  a  domestic  God,  or  God  witliin  the  hearts  and  souls  of  men." 

"  The  eternal  mind  is  God,  manifesting  liimself  in  every  par- 
ticular of  us.  God  is  that  which  in  mortal  men  gives  them  to 
know  aright  concerning  God." 

Certainly  these  Gentiles  had  an  high  veneration  for  that  light 
which  manifested  darkness,  who  made  it  their  rule,  their  guide, 
their  domestic  God.  They  set  him  not  at  a  distance  without 
them,  but  believed  in  him  as  God  the  Word,  speaking  to  them  in 
their  own  consciences.  In  which  respect  the  minor  poets  nota- 
bly expressed  themselves. 

III.  Byas,  prince  of  his  country  Priene,  being  invaded  by 
enemies,  and  several  of  the  inhabitants  put  to  flight,  with  their 
greatest  wealth  ;  being  asked,  why  he  also  carried  not  his 
choicest  goods  with  him  r  answered,  f"l  do  carry  my  goods 
with  me."  *»  He  bore  tlicm,"  saith  Valerius  Maximus,  •'  in  his 
breast,  not  to  be  seen  by  the  eye,  but  prized  by  the  soul,  in- 
cl(»sed  in  the  narrow  dwelling  of  the  mind,  not  to  be  demolished 
by  mortal  liaruls  ;  which  is  always  present  with  those  who  stay, 
and  never  deserteth  or  forsaketh  those  that  flee."  Valer.  Max. 
7.-2. 

Certainly,  then,  they  thought  this  divine  principle  the  great- 
est treasure,  the  surest  companion,  the  best  comforter,  and  only 
sanctuary  of  the  soul  in  the  gi-eatest  extremities,  enduing  it  with 
piety  and  patience,  and  giving  that  contentment  which  was  able 
to  wade  through  the  deepest  calamities. 

IV.  SoPH<tCLEs,  is  also  of  that  number  that  bear  testimony  to 
divine  illuminaiion.     \*'  God  grant,"  saith  he,  *»  that  I  may  al- 

•  "In  the  beginning'  was  the  AVord,  and  the  Word  was  with  God,  and  the 
Word  was  God."  John  i.  1. — "  The  Word  is  nigh  thee,  in  thy  heart  and  in  thy 
mcnth  "  Kom,  x.  8.  -  "  I  dwell  in  the  higjj  and  holy  place,  with  him  also  that  is 
of  a  contrite  and  humble  spirit."  Isa  Ivii.  15. — "Ye  ai"e  the  temples  of  God,  and 
th;'.t  the  Spirit  of  God  dwells  in  you  "  2  Cor  vi.  16. — "  Whatever  may  be  known 
of  Gi'd  is  manifested  wilhm  for  God  shows  it  unto  them."  Horn.  i.  19. 

f  "  l^ay  up  treasure  in  licaven,  where  neither  moth  nor  rust  can  coiTupt,  nor 
thieves  break  through  and  steal."  Matt,  vi  20 — "  This  treasure  have  we  in 
eartlien  vessels."  2  Cor.  iv.  7.—"  Fear  not,  for  the  Lord  thy  God  it  is  that  doth  go 
with  diee,  he  will  not  fail  thee,  nor  forsake  thee  "  Deut.  xxxi.  6. — "  In  all  their 
afflictions  he  was  afflicted."  Isa.  Ixiii.  9. — "  The  Lord  is  a  present  help  in  the 
time  of  trouble."    I'sahn  xlvi.  1. 

+  "  Shall  not  the  uncircumcision  that  is  bv  nature,  if  it  fvdfil  the  law,  judge 

X     ' 


i62 

ways  be  so  happy,  as  to  observe  that  venerable  sanctity  in  my 
words  and  deeds,  which  is  commanded  by  these  noble  laws 
(speaking  of  the  laws  written  in  men's  consciences)  which  were 
made  in  heaven.  God  is  their  Father,  not  mortal  nature,  neither 
shall  they  ever  be  forgotten  or  abrogated ;  for  there  is  in  them 
a  great  God,  that  never  waxeth  old."     Oedip.  Tyr. 

<'  This  is,'*  saitii  he,  '<  with  respect  to  men's  conscience,  a 
divine,  a  sacred  good,  God  the  overseer." 

Certainly  in  themselves  very  seraphic  sayings,  showing  a 
clear  faith  of  God,  and  that  way  of  inward  discovery  he  is  pleas- 
ed to  make  of  himself  to  mankind.  For  it  was  he  that  said, 
« truly  there  is  but  One  only  God,  who  made  the  heavens  and 
the  earth." — Clem.  Mtx.  Strom.  I  5. 

V.  It  is  frequently  said  of  Socrates,  *"he  had  the  guide  of 
his  life  wltliin  him  j  which,  it  was  told  his  father  Sophroniscus, 
should  be  of  more  worth  to  him  than  five  hundred  masters.  He 
called  it  his  good  angel  or  Spirit ;  that  it  suggested  to  his  mind, 
what  was  good  and  virtuous,  and  inclined  and  disposed  him  to 
a  strict  and  pious  life  :  that  it  furnished  him  with  divine  knowl- 
edge, and  very  often  impulsed  or  moved  him  to  preach,  (though 
in  the  streets,)  to  the  people,  sometimes  in  a  way  of  severe  re- 
proof, at  other  times  to  information  :  and  otherwise  gently  to 
dissuade  them  from  intemperance,  and  vanity  of  life  ;  particu- 
larly from  seeing  plays,  and  to  exhort  them  to  repentance, 
reformation,  and  self-denial,  in  hopes  of  immortality.'* — Plu- 
tarch dt  OenL  Socr. 

VI.  Plato  is  not  wanting  to  bring  in  his  vote,  for  farther  con- 
firmation of  our  assertion,  on  the  behalf  of  the  Gentiles  : 
f "  The  Light  and  Spirit  of  God,"  saith  he,  "  are  as  wings  to 
the  soul,  or  as  that  which  raiseth  up  the  soul  into  a  sensible 
communion  with  God  above  the  world,  which  the  mind  of  man 
is  prone  to  slug  or  bemire  itself  withal."  And  adds  Plotin,  ^a 
famous  Platonist,  "  God  is  the  very  root  or  life  of  the  soul." 

thee,  who  by  the  letter  and  circumcision  dost  transgress  the  law.  For  he  is  not 
a  Jew  that  is  one  outward,  implying  such  as  keep  the  law  is  an  inward  Jew." 
Rom.  ii.  27,  28.—"  And  the  Word  of  God  (nigh  in  the  heart)  shall  abide  for- 
ever." Isa.  xl.  8. 

*  "  There  is  a  spirit  in  man,  but  the  inspiration  of  the  Almighty  giveth  under- 
standing." Job  xxxii.  8. — "  For  as  many  as  are  led  by  the  Spirit  of  God,  they 
are  the  sons  of  God."  Rom.  viii.  14. 

f  God  is  Light.  1  John  i.  5. — In  thy  Light  shall  we  see  Light.  Psal.  xxxvi. 
9. — God  is  not  ftir  from  every  one  of  us  ;  for  in  him  we  live,  move,  and  have 
our  being  ;  for  we  are  also  his  offspring,  as  certain  of  your  own  poets  have 
said.  Acts  xvii.  27,  28. — One  of  whom  was  Aratus,  whom  the  apostle  quotes  as 
speaking  truth,  and  imploys  it  against  them,  to  prove  a  True  God,  and  to  intro- 
duce his  gospel ;  which  if  it  showed  their  apostacy,  it  also  implies,  that  there 
had  beeh "heathens,  rightly  apprehending  of  God,  else  surely  the  apostle  would 
never  have  cited  the  poet's  saying,  for  a  confirmation  of  his  own  doctrine. 

i  Without  me  yc  can  do  nothing.    The  Spirit  of  Truth  shall  lead  you  into 


i6B 

Again :  "  Man  hath  a  divine  principle  in  him,  which  makcth 
the  true  and  good  man."  And  the  Platonists  in  general  held 
three  principles  to  be  in  man  ;  the  first  they  called  nss,  mind, 
intellect,  spirit,  or  Divine  Light.  The  second,  -^vxVi  the  soul 
of  man.  The  third  they  called  **  Et^tuXci  -^^uxv^i  the  soul's 
imase,"  "  which,"  say  they,  "  is  her  vital  enei  gy  upon  the 
body,  and  the  feminine  faculty  of  the  soul." — In  Fliced. — ^nead. 
1.  cap.  ±i 

By  all  which  it  is  evident,  though  I  could  produce  many 
more  testimonies  from  their  writings,  that  they  believed  and 
held  Divine  illumination  and  inspiration,  and  that  such  a  prin- 
ciple resided  in  man,  even  the  eternal  Ni<»,  or  mind;  which  is 
to  say  in  plain  English,  God  himself;  by  which  alone  the  soul 
could  become  what  God  would  have  it  be. 

VH.  Ci,BANTHEs  the  Stoic,  "  alloweth  not  mankind  to  be  go- 
verned of  right  by  the  dictates  of  thoirnwn  nature,  which  bare- 
ly renders  them  men,  but  by  that  Divine,  Infinite,  and  Eternal 
Nature,  which  is  God  universally  diffused  or  sown  through  the 
whole  race  of  man,  as  the  most  sure  and  infallible  guide  and 
rule."  *'  To  live,"  saith  he,  "  according  to  this  knowledge  and 
direction,  is  truly  to  live  accwding  to  virtue;  not  doing  any 
thing  that  is  forbidden.  The  virtue  and  happiness  of  a  man 
depends  upon  the  close  correspondence  of  his  mind,  with  the 
divine  will  of  him  who  governeth  the  universe." 

Again,  saith  the  same  Cleanthcs,  *'<  The  knowledge  of  God 
is  imprinted  upon  the  minds  of  men.'* 

VIII.  Mf.nandbr,  signifying  God  to  be  good,  saith,  f«  Every 
man  hath  a  good  dsemon  as  soon  as  he  is  born,  an  holy  instruc- 
tor in  governing  the  life  ;  as  that  I  may  confess  him  to  be  an 
evil  daemon  who  hurts  the  life  of  a  good  man.  **  Then,"  sub- 
joins he,  '<  That  a  good  God  is  in  all,  that  God  is  perfectly 
good,  and  that  he  is  good  in  all."  Again,  on  another  occasion, 
saith  he,  «  God,  who  is  always  near,  sees  this ;  for  God  is  not 
a  God  afar  off." — Clem.  Mcx.  Strom.  I.  6. 

IX.  Philo,  though  a  Jew  born,  yet  a  very  serious  and  re- 
fined philosopher, gives  us  his  judgment  in  this  particular,  ve- 
ry positively  and  to  purpose  :  p*  How  should  the  soul  of  man," 

all  truth."  John  xvi.  13.— "For  the  gjace  of  God  that  bring-eth  salvation  hath 
appeared  unto  all  men,  teaching  us,  that  denying'  ungodliness  and  worldly  lusts, 
we  live  soberly,  and  righteously,  and  godly  ui  this  present  world."  Tit.  ii.  11, 
12.—"  Gud  hath  shown  unto  thee,  O  man,  what  is  good."  Mich.  vi.  8. 
*"  Which  show  the  works  of  the  law  written  in  their  hearts."  Rom.  ii.  15- 
f  "  A  manifestation  of  the  Spirit  is  given  unto  every  one  to  profit  withal." 
1  Cor.  xii.  7 — «'  One  God,  and  Father  of  all,  who  is  above  all,  and  through  all. 
The  Lord  is  good  unto  all."  Psal.  cxlv.  9. 

\  "  The  tilings  of  God  knoweth  no  man,  but  the  Spirit  of  God."    I  Cor.  if. 
11. — "  I  will  put  my  law   in  their  minds,   and  write   it   in   their  inward  parts  ;/^ 
1  will  be  their  God,  aad  they  shall  be  my  people."  Heb.  vUi.  10,  11.  ^^ 


164 

saith  lie,  *<  know  God,  if  he  did  not  inspire  her,  and  take  hold 
of  hei-  by  his  Divino  power?" — Leg.  Alleg.  I.  1. 

Ai?ain,  *'  That  the  Divine  Rt-asitn  we  have  from  God  is  an  in- 
fallihlf  law,  not  a  mortal  rule  given  by  this  or  that  mortal ; 
no  lifeless  precepts  written  in  papers,  or  upon  pillars,  but  im- 
mortal, being  engiaven  by  the  Eternal  I^Jature  in  the  minds  of 
men." 

I'his  is  an  undeniable  testimony  to  the  law  written  in  the 
heart,  as  a  more  exeellent  dispensation  tha»i  tliat  which  is  writ- 
ten in  paper  or  engraven  on  pillars.     But  farther: 

X.  Nor  is  Plutauch  wanting  to  the  proof  of  this  assertion, 
on  the  behalf  of  the  Gentile  divinity,  who  thus  delivers  iiim- 
self,  speaking  of  tlie  principle  of  God  in  the  conscii*nce  :  *"  It 
is  a  law,"  saith  he,  ♦♦  not  written  in  tables  oi*  books,  but  dwell- 
ing in  the  minds,  always  as  a  living  rule,  which  never  pei-mits 
the  soul  to  be  destitute  of  an  interior  guide."  Again :  "  To  de- 
base this  aneii'nt  taith  of  mankind,  and  natural  belief  which  is 
planted  in  all  reasonable  souls,  is  to  o\  erthrow  the  strong  and 
everlasting  foundation  of  virtue." — Pint.  Dion.  Pruf. 

He  is  doubtless,  very   zealous  and  sensible,  on  the   behalf  of 
an  inward  Divine  Principle. 

XI.  But  be  pleased  to  hear  what  Epictetus  says  in  this  mat- 
ter, who  was  admired  for  his  great  virtue  and  living,  and 
whose  memory  is  preserved  in  great  respect  among  many  who 
would  think  themselves  mucli  wronged  if  they  should  not  he 
accounted  christians.  |"  When  you  have  shut  y(»ur  gates,"  saith 
he,  "  and  made  it  all  dark  within,  that  is  to  say,  are  retired  to 
your  own  dwelling,  as  alone,  do  not  say  that  you  are  alone,  for 
you  are  not  alone,  but  God  is  within."  What  need  have  you 
of  outward  light  to  discover  wMiat  is  done,  or  to  light  to  good  ac- 
tions, who  have  God,  or  that  Genius,  or  Divine  Principle  f(»r 
your  light,"  as  the  following  words  do  farther  import. — Dis  lib. 
1.  cup.  14. 

But  above  all  the  Gentiles  that  have  been  mentioned,  I  mean 
in  point  of  plain  and  positive  expressiop,  (for  t  will  prefer  the 
life  of  none  before  that  self-denying  mart}r  Socrates.)  let  us 
hear  with  great  attention  what  kind  of  lectures  Seneca  will 
read  «is  ujnm  the  subject  handled,  truly  something  very  weighty. 

XII.  "The  multitude,"  saith  Seneca,  "  is  the  worst  argu- 
ment :  let  us  intjuire  what  is  best  to  be  done,  not  w  hat  most 
usually  is  done,  and  that  may  settle  us  in  the  possession  of  ever- 
lasting happiness  ;  not  what  is  allotted  by  the  vulgar,  the  worst 

♦  "  Because  whatever  may  be  known  of  God  is  manifest  within  ;  for  God 
hath  showed  it  unto  them  :  but  because  they  liked  not  to  retain  God  in  their 
knowledge,  God  gave  them  up  to  vile  affections."  Rom.  i.  19,  26,  28. 

-}•  "  O  J.iird,  tliou  hast  searched  me,  tliou  understandest  my  thoughts  afar  off : 
wlnther  shall  I  go  from  thy  Spirit."  Psal.  cxxxix.  1,  2,  7. 


165 

interpreters  of  truth.     *"  I  have,"  saith  he,  "  a  clearer  and 
vnofi'    ciTtain  liglit,    by    which    I   inay  juige   the    truth    from 
falsehood.     That    which   appertains  to  the  felicity  of  the  soul, 
tlie  Eternal  Mind  will   direct  to." — Senec   Ep.  49.     That  was 
the  Light  within,  douhthss,  Seneca  meant.  Again  :  "  It  is  a  fool- 
ish thing  for  thee  to  wish   what  by  thee  cannot  he  ohtained. — 
God  is  near  thee,  and  he  is  in  thee.     The  Holy  Spirit  siis  or  re- 
sides within  us,  the  obsirvt- r  of  our  good  and  evil  actions  ;  as 
lie  is  dealt  with  by   us,  he  deals  with    us."     But  yet  farther : 
"  We  have  this  great  gift,"  saith  Seiif-ea,  <'  that  virtue,  (mean- 
ing the  Priticipie,  or  (iod.)  hath  sent  her  light  before  into  the 
minds  of  all  ;  for    even   they  tiiat  follow   her  not,   see  her." — 
])e  Jicnef.  c.  17.      Wlure  observe,   reader,    how    he   confesses 
to  tlM>  universality   of  the  light,  yet  lays  tlie  fault  of  rebellion 
against  it,   not  upon  the  light,  as  do  our  enemies,  hut  u])on  such 
as  refuse  to  follow  it  ;   implying  theii-  voluntary  rejection  of  its 
heavenly  discoveries.     Again  :  f"  W  onderest  thou  that  men  go 
to  God  ?  God  comes  unto    men  :  nay,  which  is  more  near,  he 
Cometh  into  man:  and  he  makes  the  heart  of  every  good  man 
his  habitation."     Yet  again  hear  him  :  »'  Nothing  is  closed  from 
God,    he   is  within  our  souls,  and   he  cometh  into  the  midst  of 
our  thoughts."    And  lastly  :  "  Every  man"  saith  he,  <'  has  God 
indued  with  that,  which  if  he  forsake  it  not,  he  shall  arise  like 
God."     Epist.  7.3.  83.  31. 

How  much  more  weighty.  O  sober  and  impartial  reader,  are 
these  inward  doctrines  of  the  virtuous  Gentiles,  than  the  vehe- 
ment clamours,  and  uncharitable  exclamations  of  empty  chris- 
tians against  them  ?  Who  seem  as  if  they  were  afraid  of  no- 
thing more  than  inherent  holiness,  though  of  Christ's  working. 
Reputing  it  a  kind  of  undervaluing  of  his  blood,  to  feel  the  only, 
(I  mean  the  inward)  benefit  of  it ;  accounting  us  the  greatest 
heretics  for  assenting  to  the  greatest  truth,  to  wit,  the  suffi- 
ciency of  his  universal  Light,  in  the  hearts  of  men,  to  salva- 
tion ;  challenging  us  to  prove  it  by  scripture,  or  any  credible 
history,  and  objecting  the  heathens  ignorance  and  idolatry 
against  the  truth  of  its  discoveries,  and  efficacy  of  its  power. — 
Which  the  very  Gentiles  defend  us  against,  and  confirm  the 
universality  and  power  of  it. 

♦  "  We  have  a  more  sure  word  of  prophecy."  2  Pet.  i.  19.—"  The  Lord  hath 
showed  unto  thee,  O  man,  what  is  good,  and  what  lie  doth  require  of  thee." 
Micahvi.  8.  —  '  In  him  we  hve,  move,  and  have  our  being."  Acts  xvii.  28. — 
"  Such  as  men  sow,  such  shall  they  reap."  Gal.  vi.  7. — "That  was  the  true 
Light,  which  enlighteneth  all  mankind."  John  i.  9. 

t  "  Behold,  the  tabernacle  of  God  is  with  men."  Rev.  xxl.  3.—"  He  that  de- 
clareth  unto  man  his  thoughts,  the  Lord,  the  God  of  hosts  is  his  name."  Amos 
iv.  13 — "  While  ye  have  the  Light  walk  in  the  Light,  that  ye  may  be  the  chil- 
dren of  the  light.     God  is  Light."  John  xii.  36.— 1  John  i.  5. 


166 

CHAPTER  IX. 

That  this  was  not  only  the  doctrine  and  faith  of  the  Gentiles,  but 
the  very  primitive  doctors,  or  fathers,  both  so  held,  and  so  ex- 
pressed themselves.     Eight  ttstimonies  produced  for  proof. 

But  as  I  have  liitherto  shown,  both  that  the  Gentiles  believed 
ill  One  God,  and  had  a  very  clear  apprehension  of  the  Light, 
or  Divine  Principle  placed  in  man,  from  which  all  heavenly 
knowledge  is  derived  ;  and  that  this  Divine  Light,  or  Spirit, 
or  Principle  was  by  them  asserted  to  be  the  most  certain  guide, 
and  infallible  rule  of  faith  and  practice  ;  and  farther,  that  the 
scriptures  produced  do  abundantly  verify  their  doctrines  ;  so  to 
the  end  the  angry  men  I  have  mentioned  should  not  count  it  a 
profaning  of  holy  writ,  or  think  I  am  the  only  man  that  ever 
had  that  favourable  apprehension  of  these  Gentile  doctrines,  I 
am  willing  to  instance  some  of  the  most  primitive  and  approved 
fathers  of  the  christian  churchy  and  by  a  short  view  of  what 
they  believed  in  reference  to  the  present  subject,  with  their 
way  of  phrasing  such  belief,  we  may  the  more  clearly  perceive, 
how  far  those  Gentiles  are  by  them  reprehensible,  either  with 
respect  to  their  soundness  in  judgment,  or  expression  ;  that  if 
it  be  possible,  we  may  solve  their  objection  against  the  univer- 
sality and  sufficiency  of  this  blessed  Light. 

1.  **«  JusTiNus  Martyr,  (wholived'after  Christ,  anno  123,) 
whom  I  therefore  choose  to  begin  with,  because  from  a  learned 
philosopher,  becoming  an  honest  christian,  and  constant  martyr, 
(from  whence  he  was  surnanied  martyr,)  he  could  the  better 
tell  us  the  difference  of  the  change.  But  so  far  was  he  from 
reputing  the  principle  of  God  within  men,  heterodox,  or  incon- 
sistent with  the  purity  of  the  christian  religion,  that  with  no 
small  earnestness  he  therefore  pleads  against  all  coercive  power 
upon  conscience,  and  the  pompous  worship  of  the  heathens,  in 
their  temples,  as  his  Apologies  will  inform  us  :  "  Because," 
saith  he,  «  God  hath  built  to  himself  a  natural  temple  in  the 
consciences  of  men,  as  the  place  wherein  he  would  be  worship- 
ped ;  and  that  it  is  there  men  ought  to  look  for  his  appearance, 
and  reverence  and  worship  him  ;"  or  to  that  purpose. — Jpolog. 
n.  To  this  doth  Clemens  Alexandrinus,  (who  lived  after 
Christ,  anno  190,)  that  earnest  contender  against  the  apostate 
Gentiles,  plainly  assent ;  who  often,  but  more  particularly  in 

*  If  the  reader  will  please  to  inform  himself  of  the  reasons  that  inilueed  Justin 
toturn  christian,  he  will  find  the  Light  within  acknowledged  to  he  the  efficient 
cause  thereof  i  for  it  was  the  Principle  of  God  in  his  conscience  that  continu- 
ally pleaded  the  christian  cause  within  him,  and  who  at  la»t  overcoming,  Justin 
believes  in  Christ,  and  dies  for  him  too.  Now  what  disgrace  is  this  to  the  Light 
within  f 


i67 

these  few  places  following,  recommends  to  us  the  Light,  or 
Word  within.  "  It  is  the  voice  of  truth,"  saifh  he,  '« that  light 
v/ill  shine  out  of  darkness,  therefore  doth  it  sliinc  in  the  hidden 
part  of  mankind,  that  is,  in  the  heart  ;  and  the  rays  of  know- 
ledge break  forth,  making  manifest,  and  shining  upon  tlie  in- 
ward man,  which  is  hidden. — Christ's  intimates  and  co-heirs, 
are  the  disciples  of  the  Light." — Jldmon.  ad  Gent. 

He  farther  expresses  himself  in  another  place  :  "  Man  can- 
not be  void  of  Divine  knowlt- dge,  who  naturally,  or  as  he  cometh 
into  the  world,  partaketh  of  Divine  inspiration  ;  as  being  of  a 
more  pure  essence,  or  nature,  than  any  other  animal." — Strom, 
L  S, 

And  as  assenting  to  the  doctrine  of  some  ancient  philosophers 
and  otiier  Gentile  authors,  (for  against  the  G«  utiles  ol  his  time, 
I  suppose  he  may  make  use  of  no  less  than  two  hundred  and 
fifty,)  he  frequently  attests  the  truth  of  the  doctrine  of  the  Di- 
vine Light  in  man,  as  man's  concomitant  to  all  good  works  ;  as 
one  passage  eminently  proves.  "  I  earnestly,"  says  he,  "  exhort 
thee,  because  I  would  have  thee  saved,  and  that  would  Christ 
also,  who  offers  thee  Life  in  one  Word.  But  thou  mayst  say. 
What  is  it?  It  is  the  Word  of  Truth,  the  incorruptible  Word, 
which  regenerates  mankind,  and  leads  him  again  to  Truth ;  the 
spur  that  pricketh  on  to  salvation,  who  expelleth  destruction, 
cliaseth  away  death,  and  hath  built  a  temple  in  mankind,  that 
it  may  place  God  in  man." — Clem.  Mex.  in  Admon.  ad  Gent. 

I  know  not  any  of  the  ancients  that  was  more  profoundly  read 
in  the  doctrines  of  the  Gentiles,  than  this  Clemens  Alexan- 
drinus :  and  who,  to  prove  the  verity  of  the  christian  religion 
against  them,  doth  frequently  cite  and  insert  the  writings  of 
the  more  venerable  of  them,  and  with  the  very  books  of  their 
admired  ancestors  accurately  argue  the  unreasonableness  of 
their  opposition  to  Christianity,  the  very  top  of  virtue,  and  per- 
fection of  goodness;  as  did  Christ,  to  prove  himself  the  true 
Messiah,  urge  the  scriptures  to  tjjose  (pretended  great)  be- 
lievers in  tliem,  as  an  aggravation  of  their  incredulity. 

III.  Teetuilian,  (who  lived  anno  195,)  than  whom  there  was 
not  any  more  sharp  against  the  dissolute  Gentiles  of  his  time, 
as  his  most  quaint  Apology  for  the  Christians,  and  in  it  his  severe 
charge  against  their  enemies,  doth  particularly  show,  thinks  it 
to  be  neither  heresy,  nor  heathenism,  as  it  is  commonly  un- 
derstood, to  believe  and  assert,  "  that  a  life  according  to  the 
holy  guidings  of  the  Universal  Light  in  the  conscience,  is  a 
kind  of  natural  Christianity,  or,  to  be  naturally  a  christian." 

And  though  in  his  Apology  he  stabs  with  the  sharpest  points 
of  wit,  reason,  and  truth,  the  cause  of  degenerate  philosophy, 
or  those  that  were  undeservedly  called  philosophers,  yet  he  lays 
it  still  on  the  side  of  their  great  apostacy  from  that  noble  prin- 


168 

ciple,  which  worthily  renowned  their  predecessors  ;  the  hein^ 
of  whose  stock,  and  assiiiiung  whose  titles  witliout  their  virtue 
they  vainly  esteemed  warrant  enough  h)r  tlieir  pretensions  to 
real  science  ;  not  unlike  tlie  pharisees  among  the  Jews,  as  liath 
already  heen  observed. 

IV.  Origen,  (lived  about  anno  203,)  who  I  may  say  was 
twice  a  christian  ;  first,  by  education,  and  next,  by  choice  ;  h 
strong  defender  of  ciiristianity,  as  his  notable  books  against 
Celsus  and  others  do  aiiundantly  witness.  Treating  of  that 
Divine  light,  with  which  <iod  has  illuminated  mankind,  as  iiis 
universal  endowment,  calls  it,  "  an  lujmurable  law,  which,  with 
the  knowledge  of  good  and  evil,  is  engraven  upon  the  heart, 
and  grafted  into  the  soul  of  man  " 

V.  Lactantius,  (who  lived  nbout  anno  315,)  scholarto  Arno- 
bius,  who  wrote  smartly  against  the  apostate  Gentiles,  esteem- 
ed a  good  and  acute  man.  thus  delivers  himself  about  the  matter 
in  hand:  "The  law  of  God,"  saith  he,  "  is  made  kni»wn  to  us, 
whose  light,  like  the  stars  to  the  mariner  in  the  night  season, 
clearly  discovers  to  us  the  path  of  wisdom.  That  law  is  pure 
and  unspotted  reason,  (not  inconsonant  with,  nor  unintelligible 
by  nature,)  diffused  through  all  the  world  ;  in  itself  unchange- 
able and  eternal,  which,  that  it  may  deter  man  from  vice,  doth 
faithfully  by  its  injunctions  and  prohibitions  declare  to  man  his 
duty." — Lib.  de  Ira.  cap.  2.  Again  :  •»  The  way  to  ascend  up  to 
the  house  of  truth,  is  to  behold  within  us.  that  there  is  one  most 
liigh  God,  who  made  and  governs  all  things ;  that  Christ  is 
God's  ambassador  and  builder,  sent  unto  men,  and  as  they  re- 
ceive him  into  their  hearts,  he  buildeth  a  divine  and  immortal 
temple  in  them." 

VI.  But  let  us  deliberately  read  what  the  so  much  admired 
Athanasius,  (who  lived  about  anno  325,)  says  to  the  Gentiles, 
who  frequently  east  out  that  (vulgar)  objection  to  the  christians, 
which  is  now  made  against  us :  <*  How  know  you  that  yours  is 
the  right  way  ?" 

**  The  way  whereby  to  attain  to  the  knowledge  of  God,  is  with- 
in us,  which  is  proved  from  Moses,  who  saith,  •  the  word  of  God 
is  within  thy  hea)t ;'  and  from  this  saying  of  Christ,  *  the  faith 
and  kingdom  of  God  is  within  you.'  If  then,"  says  Athanasius, 
«  the  kingdom  of  God  be  within  us,  just  so  are  we  able  to  under- 
stand the  word  or  voice  of  the  Father." — Athanas.  Cont.  Gent, 

Which  solid,  ancient,  and  great  truth,  could  not  but  highly 
aggravate  the  blame  of  such  as  were  infidels  to  it,  because  it 
was  but  the  doctrine  of  their  far  famed  philosophers,  more  clearly 
and  scripturally  expressed,  as  it  d4jth  abundantly  testify  to  us; 
upon  which  ground  it  was,  the  christians  believed  and  practised 
their  religion.  Not  tradition,  however  holy,  but  sound  internal 
conviction  and  revelation  j  from  no  words  without,  but  the  cter- 


169 

iial  Word  of  God  in  the  heart,  the  great  discoverer  of  the  will 
an«i  way  of  God  to  nu'n.  He  tliat  kiKJWS  lUis  Word,  or  Divine 
Prmciple.  to  reign  in  his  heart,  knovvetli  tlie  kingdouj  of  God 
conii'  tlitrc,  and  his  will  done,  even  the  satietilieation  of  the 
soul. 

VII.  Chk¥sostom,  (who  lived  abont  anno  380,)  also  is 
not  wanting  to  ascribe  some  honour  to  this  holy  iiglit  we  eon- 
tend  for  ;  who  not  only  confessetli  t!je  ligiit  nuntioned  in  llie 
first  of  John,  to  be  Christ,  the  Word-God,  who  lighfeth  all  man- 
kind coming  into  itie  world,  but  also  avers  it  to  be  of  a  saving 
nature  unto  all,  wlio  believe  in  it  and  follow  it,  Wiierefore, 
saitli  he,  ••  let  nonr  blame  the  light  that  they  are  not  saved,  but 
their  own  rebellion,  who  refuse  to  be  saved  by  it."  Thi'^  he  very 
solemnljt  calls,  •'  a  tt'aeher  or  insti  uetor,  dwelling  in  man's  na- 
ture, or  that  no  man  is  without  a  teacher  to  insirtict,  inspire, 
help,  a«Hi  assist  him  in  the  way  that  leads  U\  eternal  life." 

1  will  Conclude  these  christian  testimonies  witlj  a  passage  of 
Augustine,  not  unsuitable  to  the  busim-ss  in  hand. 

Vlii.  Augustine,  fwho  lived  about  anno  393,)  in  his  dis- 
course on  John,  has  this  very  notable  passage,  viy.  •»  Tliat  God 
is  projjerly  king  of  minds,  or  souls,  because  when  he  is  received 
in,  he  gcjverneth  by  his  Divine  Power  and  Spirit  in  the  heart  j 
therefore  is  not  his  kingdom  after  the  manner  of  this  world,  but 
within  :"  and  much  to  this  purpose. 

Again  he  distinguisheth  upon  the  word  reason  :  "  There  is  a 
superior  and  inferior  reast)n,"  saith  he,  ♦«  the  inferior  is  a  mere 
rational  creature,  or  that  understanding  which  distinguisheth  a 
man  from  a  beast ;  but  the  superior  reason  is  a  light,  or  as  it 
were,  a  power  in  mankind,  dictating,  revealing,  and  enjoining 
divine,  eternal,  and  entirely  good  things.  As  for  example, 
when  it  shall  say,  this  is  sin,  thou  oughtest  not  to  commit,  but 
avoid  it:  why  t   because  it  offends  God.'' 

Thus  far  of  primitive  christian  divinity,  from  about  13:2  years 
after  Christ,  to  about  400  years  after  Christ,  by  way  of  con- 
firmation of  that  part  of  the  Gentile  divinity,  which  might  witU 
least  credit  be  embraced.  For  to  cite  never  so  many  j)riinitive 
christian  authors  to  prove  a  God,  holy  life,  and  the  imnnu'tality 
of  the  soul,  the  other  points  of  Gentile  divinity,  would  look  like 
labour  in  vain  ;  since  none  that  believes  them  to  have  been  chris- 
tian, ought  to  doubt  of  their  holding  such  general  truths.  But  the 
wonder  is,  to  quote  them  in  the  language  of  the  so  much  yet  so 
undeservedly  decried  and  abused  Quakers,  viz.  that  not  cnily 
the  best  Gentiles,  but  most  appi'oved  christians,  of  the  primitive 
times,  confess  to  a  Divine  Light,  Principle,  Word,  or  Spirit  iu 
man,  whose  inspiration  gives  infallible  understanding,  and  as 
man  is  guided  by  it  he  shall  be  recovered  out  of  that  dirt  and 
mire  sin  hath  plunged  him  in,  and  it  will  free  him  from  the 


170 

snares  of  pleasures,  enlighten  his  eyes,  iuspire  his  soul,  and 
lead  him  gently  by  the  hand  in  the  way  of  eternal  righteous- 
ness ;  whose  reward  from  God  will  be  innnortal  and  eternal  life. 


CHAPTER  X. 

TJie  third  part  of  Gentile  divinity,  via.  that  they  were  men  of  vir- 
tuous lives,  and  taught  the  indispensibleness  thereof  to  life  eter- 
nal.   Froved  by  numerous  instances. 

It  may  now  be  time  that  I  despatch  the  other  two  parts  of  the 
Gentile  divinity,  which  I  shall  endeavour  with  all  convenient 
brevity. 

There  are  many  instances  of  their  pious  doctrine,  and  singu- 
lar exam|)les  of  their  virtue.  1  will  instance  in  a  few,  to  con- 
vince, if  1  can,  such  as  scarcely  believe  any  good  of  them,  (and 
the  rather,  I  fear,  that  they  may  charge  the  had  uj)on  the  light,) 
that  their  doctrines  and  practice  with  respect  to  good  living,^ 
were,  and  are,  very  commendable,  and  approved  of  all  good 
christians. 

I.  PiTTACUs  MiTiLKNiEus.  (wlio  lived  about  tiie  year  of  the 
world,  3313.  Before  Christ  about  630  years,  which  is  2330 
years  since,)  one  of  the  seven  wise  men  of  Greece,  as  they  were 
called  ;  his  ap«»phthegms  were  these. 

*'♦  What  thou  takest  ill  in  thy  neighbour  do  not  thyself.  Re- 
])roach  not  the  unhappy  ;  for  the  hand  of  God  is  on  them. 
Restore  what  is  committed  to  thy  trust.  Bear  with  thy  neigh- 
bour. Love  thy  neighbour.  Reproach  not  thy  friend,  though 
he  recede  from  thee  a  little.  Acquire  honesty  ;  seek  obsequious- 
ness ;  love  diseipline,  temperance,  prudence,  truth,  faith,  expe- 
ri«nee,  dexterity,  society,  diligence,  economy,  and  piety." 
Stob.  28. 

II.  CmiiOX,  another  of  them,  (who  lived  at  the  same  time,) 
was  sojust  in  all  his  acti.)ns,  that  in  his  old  age  he  professed  <*he 
never  had  done  any  thing  contrary  to  the  conscience  of  an  upright 
man,  only  that  of  one  thing  he  was  doubtful.  Having  given  sen- 
tence at:ainsthis  friend,  according  to  law,  he  advised  his  friend  to 
appeal  fromhim,(hisjudge,)soto  preserve  both  his  friend  and  the 
law."  Agellius  relates  it  thus  :  "  Wlien  Ins  life  drew  towards 
an  end,  ready  to  be  seized  by  death,  he  spoke  thus  to  his  friends 

♦  "  Thou  therefore  which  teachest  another,  teachest  thou  not  thyself."  Rom. 
it.  21. — "Love  thy  neig^hbour  as  thyself,  lam  the  Lord."  Levit.  xix.  18. — 
"  Finally  brethren,  whatsoever  things  are  true,  whatsoever  things  are  honest, 
just,  pure,  lovely,  and  of  good  report,  think  on  these  things."  Phil.  iv.  8. 


171 

about  him  :   <  My  words  and  actions  in  this  lon.sj  term  of  ycarJ^ 
have  been  almost  all  such  as  1  need  not  repent  of,  which  jier' 
haps  you  also  know.    Truly,  even  at  this  time  I  am  certain  I 
never  committed  any  thin^,  the  remembrance  whereof  begets 
any  trouble  in  me,  unless  this  one  thing  only,  which  whether  it 
■were  done  amiss  or  not  I  am  uncertain.  1  sat  with  two  others, 
as  judge  upon  the  life  of  my  friend.     The  law  was  such,  as  the 
person  must  of  necessity  be  condemned,  so  that  either  my  friend 
must  lose  his  life,  or  some  deceit  be  used  towards  the  law.     Re- 
volving many  things  in  my  mind,  for  relit-f  of  a  condition  so  des- 
perate, I  conceived  that  which  I  put  in  practice  to  be  of  all  other 
the  most  easy  to  be  borne,  silently  I  condemned  him,  and  per- 
suaded those  others  who  judged,  to  absolve  him.     Thus  I  pre- 
served, in  so  great  a  business,  the  duty  both  of  a  judge  and 
friend.    But  from  the  act  I  receive  this  *  trouble,  that  I  fear  it 
is  not  free  from  perfidiousness  and  guilt ;  in  the  same  business, 
at  the  same  time,  and  in  a  public  aflTair,  to  persuade  others  con- 
trary to  what  was  in  my  own  judgment  best."  Doubtless  a  man 
of  light,  sight,  and  conscience. 

Of  his  Apophthegms,  or  sayings,  these  few  are  delivered 
to  us  by  Laertius.  <»  He  said,  f  providence  of  future  things, 
collected  by  reason,  is  the  virtue  of  a  man."  Being  demanded, 
<*  wherein  the  learned  differ  from  the  unlearned  ?''  He  answer- 
ed, '« in  a  good  hope."  When  asked,  **  what  is  hard  ?"  he  said, 
**to  conceal  secrets,  to  dispose  of  leisure  well,  and  be  able  to 
bear  an  injury."  Therefore  said  Chilon,  to  his  brother,  «  I 
can  bear  injuries,  thou  canst  not." 

III.  The  precepts  of  the  seven  Sophists  of  Greece,  in  gene- 
ral :  Thales.  Solon,  Periander,  Cleobulus,  Chilon,  Bias,  and 
Pittacus,  (called  seven  wise  men,)  collected  by  Sosiades,  who 
■flourished  above  two  thousand  years  ago. 

^  "  Follow  God,  obey  the  law,  worship  God,  reverence  thy  pa- 
rents, suffer  for  justice,  know  thyself,  e<msider  mortal  things, 
respect  hospitality,  command  thjself,  honour  providence,  use 
not  swearing,  speak  well  of  that  which  is  good, disparage  none, 
praise  virtue,  do  what  is  just,  abstain  from  evil,  instruct  thy 
children,  fear  deceit,  be  a  lover  of  wisdom,  judge  according  to 
equity,  curb  thy  tongue,  examine  without  C(trrupti(m,  do  that 
whereof  thou  shalt  not  repent,  when  thou  hast  sinned,  be  peni- 

*  "  The  Gentiles  who  had  not  a  law,  became  a  law  unto  themselves,  doing 
the  things  contained  in  the  law  ,  their  consciences  bearing  witness,  and  their 
thoughts  the  mean  while  accusing  or  excusing  "  Rom.  ii.  14,  15. 

f  "  To  dt-part  from  evil  is  a  good  understanding."  Job  xxvili.  28.—"  And  the 
hypocrite's  hope  shall  perish."  Job  viii.  13— "Why  do  you  not  rather  take 
wrong."  1  Cor.  vi.  7. 

i  Reader,  tliesc  weighty  sayings  are  very  scriptui'c  itself,  and  that  as  well  of 
the  new,  as  old  testament,  (so  called,)  especially  where  Christ  saitli,  swe.ir  not 
at  all,  though  spoke  about  seven  hundred  years  before  he  came  into  the  world. 


172 

Txnt,  confine  tliinc  eye,  pertVci  ijiiickly,  ])ursiie  what  is  profita- 
bir,  be  in  cliildliooti  iiiiKles',  in  youth  tenijx-rate,  in  manhood 
jus^  and  in  old  ai^e  prudent,  that  thou  nunst  die  untroubled." 
'Stob.  .'8. 

Fiius  far  the  wise  men,  which  were  therefore  so  ealjed  be- 
cause of  th<'ir  extraordinary  virtue,  and  ti  uiy  destr\tii  the 
name  of  christian  and  virtuous,  more  abundantly  tlian  they 
who  bear  it  n  tw. 

IV.  Ftthagoras  very  truly  tells  us,  <<  The  discourse  of  iliat 
philo3o|)her  is  vain,  by  wliiclrno  passion  of  a  man  is  heai' U." 
Stob.  U.2. — And  indeed  to  what  serves  their  preachina:,  and 
hear-n,!?,  and  sacraments,  that  are  n-ith^r  cured  nor  curing. 

«♦  All  'vliieh  is  determined  to  be  done,  sliould  aim  at  and 
tend  to  the  acknowh'.dgment  of  the  D:-iiy." — Jamblich. 

'♦  Endeavour  not  to  conceal  thy  faults  with  wurds,  but  to 
amend  them  by  reproof." 

*•'  This  is  the  pimciple,"  s;uth  PytIia.e;oras,  *'  and  the  whole 
life  of  men  consists  in  this,  that  they  follow  God;  and  ibis  is 
the  gi'ound  of  right  philosophy." 

«»  f  Purity  is  acquired  by  expiations,  and  by  refraining  from 
murder,  and  adultery,  and  all  pollution." 

<»  We  ought  either  to  be  silent,  or  to  speak  things  that  are 
better  than  silence." 

*»  Temper  is  the  strength  of  the  soul :  |  for  it  is  tiie  light  of 
the  soul,  clear  from  passion." 

<*  It  is  better  to  die,  than  to  cloud  the  soul  by  intemperance 
or  passion." 

§  Pythagoras  returns  not  reproaches  for  reproaches. — 
Though  some  |)rofessors  of  Christianity  reproach  when  they  are 
not  reproached.  Behold  the  difference  betuixt  a  sober  hea- 
then and  such  scolding  christians,  hut  tlierefore  no  true  chris- 
tians. 

V.  Anaxagoras  held,  <'  that  contemplation  of  God  was  tljc 
end  of  life,  and  that  liberty  of  mind,  which  proceeds  from  such 
heavetdy  meditation." — Lacrt. 

To  one  who  blamed  him  for  neglecting  his  country  :  <'  Wrong 
me  not,"  said  he,  <»  my  greatest  care  is  my  country" — p!)inting 
to  heaven. 

SuiDAS  saith,  '*  that  he  was  cast  into  prison  by  the  Atiie- 
iiians,  for  introducing  a  new  opinion  concerning  God,  and 
banished  the  city,  though  Pericles  undertook  to  })lead  his 
cause." 

*  Let  us  hear  the  conclusion  of  tlie  whole  matter  :  "  Fear  God,  and  keep  his 
commandments  ;  for  this  is  the  wliole  duty  of  man/'  Ecclcs.  xii.  13. 

1 1<  pme  relig-ion  and  undefiled  is,  to  keep  himself  unspotted  from  the 
world."  Jam.  i.  27. 

^  In  this  sense  1  fear,  we  may  say,  that  some  have  no  light  in  them. 

§  "  VVho  when  he  was  reviled,  reviled  not  arain."  1  Pet.  ii.  23. 


178 

JosEPHUs  saitb,  <'tliat  the  Athenians  believing  tlie  sun  to 
be  God,  which  he  affirmed  to  be  without  sense  and  knowledge, 
he  was  by  the  votes  of  a  few^  of  them  eondenined  to  death." 

Uowever,  thus  they  wrote  upon  his  grave,  as  Englished  by 
T.  Stanley  : 

"  Here  lies,  who  through  the  truest  paths  did  pass 
To  tlie  world  celestial,  ANAXiGORis." 

"Which  was  an  high  testimony  to  his  good  life,  and  their  be- 
lief of  his  attaining  immortality, 

VI.  Socrates  tells  us  :  •  "  Right  philosophy  is  the  way  to 
true  iiappiness  ;  the  offices  whereof  are  two,  to  contemplate 
God,  and  to  abstract  the  soul  from  corporeal  sense." — Flat. 
Phed. 

"  jTo  do  good  is  the  best  course  of  life." — Xcn.  Mem.  3. 
p.  780. 

♦•  Virtue  is  the  beauty,  vice  the  deformity  of  the  soul." — 
Clem.  Mex.  Strom.  I.  5. 

*»  Nobility  is  a  good  temper  of  soul  and  body." — Siob.  218. 

*'  The  best  way  of  worsliipping  God  is,  to  do  what  he  com- 
mands.''— Xe7i.  Mem.  4.  p.  803.  An  hard  saying  to  professors 
of  Christianity,  but  a  great  truth. 

^  **  Our  prayers  should  be  for  blessings  in  general ;  for  God 
knows  best  what  is  good  for  us.  God  considers  integrity,  not 
munificence. "—/{/.  Mem.  1.  723.  4.  804.  This  judgeth  formal 
christians,  with  their  exterior  worship. 

"  The  office  of  a  wise  man  is,  to  discern  what  is  good  and 
honest,  and  to  shun  that  which  is  dishonest." — Id.  Mem.  S. 

§"  They  who  know  what  they  ought  to  do,  and  do  it  not,  are 
not  wise  and  temperate,  but  fools  and  stupid." — Ibid. 

LiBANius  saith,  "  Of  all  things  which  man  cj\n  call  his, 
Socrates  considered  the  soul  to  be  chief ;  and  that,  ||  he  only 
is  truly  happ>  who  purifieth  that  from  vice." — Apolog. 

He  taught  every  where,  <♦  that  a  just  man  and  an  happy  man 
were  all  one.' — Clem.  M.  Strom.  2.  417. 

He  said,  •<  he  wondered  at  those  who  carve  images  of  stone, 
that  they  take  such  care  to  make  stones  resemble  men,  whilst 
they  neglect  and  suiFer  themselves  to  resemble  stories." — Laert. 
He  meant,  they  had  stony  hearts,  as  the  prophet  expresseth  it. 

*  "  The  fear  of  the  Lord  is  the  beginning  of  wisdom."  Psal.  cxi.  10. 

f  "  If  any  man  will  come  after  me,  let  him  deny  himself,  and  take  up  his  cross, 
and  follow  me."  Luke  ix.  23. 

+  Header,  tliese  sententious  expressions  to  have  every  one  of  them  a  scrip- 
ture, would  be  tedious  and  superfluous  ;  for  they  are  almost  word  for  word 
scripture  itself,  as  lie  who  knoweth  scripture  may  plainly  see, 

^  "  So  saith  Chnat."  Mat.  vii.  26,  27. 

[I  <<  The  pure  in  heart  shall  see  God."  Mat.  v.  8. 


174 

Being  demanded,  <'  who  live  without  perturbation  ?"  he  an- 
swered, *•'  They  who  are  conscious  to  themselves  of  no  evil 
things."— «/o&.  io. 

Being  demanded,  «  whom  he  thought  richest  ?"  he  answered, 
I'"  He  who  is  contented  with  least ;  for  content  is  the  riches  of 
nature.'*— <Sfo&.  40. 

Being  demanded,  *«  what  continence  is  ?"  he  answered,  <*  Go- 
vernment of  corporal  pleasures." — Stob.  84. 

<*  Good  men  must  let  the  world  see,  that  their  manners  are 
more  firm  than  an  oath." — Stob.  114.  This  saying  shows  a  state 
of  integrity  above  svvoaring,  that  Socrates  had  a  sight  of,  and 
preferred  before  swearing,  as  I  may  again  observe.  But  to 
proceed,  let  us  hear  the  charge  of  his  enemies,  and  his  defence. 

\ll.  "  Melitus, son  of  Melitus,  a  Pythian,  accused  Socrates, 
son  of  Sophroniscus,  an  Alopecian  :  <  Socrates  violateth  the  law, 
not  believing  the  deities  which  this  city  believeth  ;  but  introdu- 
cing another  God.  He  violates  the  law  likewise  in  corrupting 
youth  :  the  punishment  death.'  " 

The  charge  is  the  same  to  this  day.  Good  men  are  made 
offenders  for  a  word,  and  darkness  called  light,  and  light  dark- 
ness. 

Soon  after,  Anttus,  who  caused  that  bill  to  be  preferred  by 
Melitus,  in  that  Socrates  industriously  assayed  his  overthrow, 
and  the  rest  of  his  eomical  associates,  (for  they  were  comedians,) 
sent  privately  to  him,  desiring  him  to  forbear  the  mention  of  his 
trade,  and  assuring  him  that  he  would  thereupon  withdraw  his 
action.  But  Socrates  returned  him  answer  :  |'<  That  he  would 
never  forbear  speaking  truth  as  long  as  lived  ;  that  he  would 
always  use  the  same  speeches  concerning  him  ;  that  this  accu- 
sation was  not  of  force  enough,  to  make  him  refrain  from  speak- 
ing those  things  which  he  thought  himself  before  obliged  to 
say." — {Liban.  Jp.  p.  644.)     Again  observe  his  resolution. 

« It  is  likely,  God  in  his  love  to  me  hath  ordained,  that  I 
should  die  in  the  most  convenient  age,  and  by  the  gentlest 
means.  For,  if  I  die  by  sentence,  I  am  allowed  the  benefit  of 
the  most  easy  kind  of  death.  I  shall  give  my  friends  the  least 
trouble."  Further:  '<  If,  when  I  give  an  account  of  my  actions 
towards  God  and  men,  the  judges  tiiink  fit  to  condemn  me,  I 
will  rather  choose  to  die  than  to  beg  of  them  a  life  worse  than 
death. 

"Yet  that  I  die  unjustly,  it  will  not  trouble  me ;  it  is  not  a 
reproach  to  me,  but  to  those  who  condemned  me.  I  am  much 
satisfied  with  the  example  of  Palamedes,  who  suffered  death  in 

♦  "  The  fruit  of  the  Spirit  is  peace."     Gal.  v.  22. 
-}•  "  But  godliness,  with  content  is  (?reat  g^ain."     1  Tim.  vi.  6. 
i  Nothing  tliey  conld  do  was  able  to  draw  him  out  of  his  endeavours  to 
detect  tlie  loose  comedians,  that  sought  therefore  his  ruin. 


176 

the  like  manner.  He  is  much  more  commended  than  Ulysses 
the  procurer  of  his  death.  1  know,  both  fuliire  and  past  {in)Cf* 
will  witness  I  never  hurt  nor  injured  any,  but  on  tht-  contrary 
have  advantaged  all  that  have  con\ersod  wiili  me  to  my  iiimost 
ability;  communicating  what  good  1  could  gratis,  and  not  for 
gain. 

*»  I  think  it  most  unbeseeming  a  philosopher  to  sell  his  advice, 
and  extremely  contrary  to  my  practice.  For  ever  since  by 
God's  command,  I  first  entered  into  ^philosophy,  I  was  never 
known  to  take  any  thing,  but  keep  my  exercises  in  public,  for 
every  one  to  hear  that  will.  1  neither  lock  the  door  when  I 
teach,  nor  go  abroad  to  the  multitude,  and  exact  money  of  the 
hearers  :"  as  some  heretofore  have  done,  and  some  in  our  times 
yet  do. 

Did  not  Socrates,  then,  excel  the  priests  of  our  day  ?  I  meaa 
as  well  some  creeping  non-conformists,  as  any  other  w  ho  make 
a  trade  of  it,  and  indeed  it  is  their  best.  The  righteousness  of 
this  Gentile  ccmdemns  their  mercenary  practice,  who  pretend 
to  be  christian  ministers ;  and  gives  proof  of  an  higher  state^i 
than  that  to  which  they  have  yet  attained.  ' 

VHI.  Antisthenes,  institutor  of  the  Cynics,  as  they  were 
called,  and  scholar  to  Socrates,  taught,  f"  That  virtue  was  the 
truest  nobility,  that  piety  was  alone  needful  to  lasting  happi^- 
ness — that  true  virtue  stood  not  in  saying,  but  doing  that  v\hich 
was  good.  Not  in  mucli  learning,  or  many  words,  but  upright 
actions.  In  short,  that  the  principle  of  virtue  is  sufficient  to 
what  wisdom  is  needful,  and  that  all  other  things  ought  to  have 
reference  thereto.  |:That  piety  is  the  best  armour,  and  vir- 
tuous persons  are  always  friends.  That  virtue  is  an  armour, 
none  can  either  fiierce,  or  take  from  good  men.  He  prefers  a 
just  man  before  his  neighbour,  and  gives  women's  souls  the 
same  privilege  to  virtue,  with  men's.  He  accounted  pleasures 
one  of  the  greatest  mischiefs  in  the  world ;  and  being  asked, 
what  learning  was  best  ?  he  answered,  that  which  unleai-ns 
men  evil;  for  those,  saitli  he,  who  would  live  for  ever,§  must 
have  a  care  that  their  lives  bo.  holy  and  just  in  this  world." — 
Laert.  Sf  S%iid  in  vit.  Jntisth. — Stob, 

*  The  word  phUosophy  hath  been  otherwise  appropriated  since  those  days, 
as  many  other  words  have  been  ;  for  it  then  signified  a  love  of  wisdom  given  by 
Pytiiagoras,  which  \risdom  was  the  way  of  holy  hving,  not  vain  and  untoward 
contests  about  impracticable  things. 

j-  "Ye  are  an  holy  nation,  a  royal  priesthood'  1  Pet.  ii.  9. — "  And  hath 
made  us  kings,  and  priesta,"  &c.  Rev.  i.  6. — "  Blessed  are  they  who  hear  the 
"Word  of  God,  and  keep  it."  Luke  xi.  xxviii. — "  Where  is  the  wise  .'  where  is 
the  scribe?  where  is  the  disputer  of  this  world?"  1  Cor,  i.  20. 

+  "  Put  on  the  breast-plate  of  righteousness."  Eph.  vi.  14, 

§  "The  just  s!ull  hvc  bv  fa  th."  Hab.  ii.  4.— <«  Without  holiness  no  man 
sh»U  aee  the  Lord."  Heb.xii.  ^4. 


176 

IX.  From  Diogenes,  his  constant  scholar  and  friend,  take 
this  one  very  true  and  notable  saying.  OF  spiritual  exercitation 
Laertius  makes  him  speak  to  this  purpose,  in  his  account  oV  his 
doctrine :  *  "  That  where  men's  souls  are  deeply  and  fre- 
quently employed  in  that  spiritual  retirement,  and  waiting 
for  Divine  strength,  and  are  often  exercised  in  meditations 
upon  the  eternal  mind,  holy  revelations  or  illuminations  will 
occur,  which  enlighten  the  sou!,  and  enable  it  the  better  to  live 
and  act  virtuously." 

X  Nay,  so  greatly  were  the  piety  and  wisdom  of  Xenocrates 
revrenced  at  Athens,  about  four  hundred  years  before,  *»  swear 
not  ai  all,"  was  spoken  by  our  Lord  Jesus,  that  the  judges  of 
th:it  place  would  not  offer  to  put  Xenocrates  upon  his  oath  in 
ar  high  matter  of  evidence,  in  case  he  would  have  sworn ;  be- 
cause they  thought  it  an  affront  to  his  integrity,  that  his  bare 
:vord  should  not  be  })referred  before  all  the  oaths  of  other  meii, 
"Dispensing,"  says  Valerius  Maximus,  «<  with  tliat  to  him, 
.hey  would  not  have  excused  in  one  another."  Which  is  no 
small  proof,  that  the  light  among  the  heathens,  impeached 
oaths  in  evidence  of  man's  imperfection,  as  being  but  only  sup- 
plemental or  in  the  place  of  remedies,  against  want  of  honesty, 
and  obviously  esteemed  it  an  higher  and  more  noble  state,  to 
arrive  at  the  integrity  which  needs  not  the  extraordinary  and 
affrighting  obligation  of  an  oath,  where  mere  fear  of  the  curse 
entailed  upon  perjury,  and  not  an  innate  faithfulness,  most  com- 
monly extorts  true  evidence.  Wliich  is  a  sufficient  answer  to 
this  question  :  ♦<  How,  and  by  what  light  we  could  have  aimed 
at  that  perfection,  or  have  known  that  doctrine,  had  not  the 
scriptures  been  ?*' — Valer.  Max.  ii.  10. — Cic.  pro.  Bal.  Laert. 

XI.  "  The  chief  good  therefore,"  said  Zeno,  |"  is  to  square 
our  lives  according  to  the  kmnvledge  given  us  from  the  Eternal 
Being,  when  the  soul,  entering  into  the  path  of  virtue,  v/alketh 
by  the  steps  and  guidance  of  right  reason,  and  followeth  God.'* 
Cic.  de  Fin.\i\.  Which  brings  to  my  remembrance  these  Stoical 
maxims  delivered  by  Laertius,  Cicero,  Quintilian,  &c.  and 
collected  by  T.  S.  for  us,  charged  upon  Zeno,  and  his  disciples  : 
some  of  which  I  had  formerly  an  occasion  to  mention  in  another 
discourse.     They  are  these. 

:|: "  A  wise  man  is  void  of  passion.  A  wise  man  is  sincere.  A 
wise  man  is  divine  ;  for  he  hath  God  with  himself.  But  a  wick- 
ed man  is  an  atheist.     The  wicked  are  contrary  to  the  good  : 

♦  "  They  that  wait  upon  the  Lord  shall  renew  their  strength."  Isa.  xl.  31. — 
'•  The  secret  of  the  Lord  is  with  them  that  fear  him."  PsiJ.  xxv.  14. 

■J-  Rom.  ii.  14,  15. 

i  "  The  fear  of  the  Lord  is  the  bepnning  of  wisdom."  Psalm  cxi.  10. — "The 
rulers  take  coimsel  together  against  the  Lord."  Psal.  ii.  2. — "  The  wisdom  which 
is  from  above,  is  first  pure,  then  peaceable."  Jam.  iii.  17. 


177 

God,  he  is  good,  so  against  God.  A  wise  man  is  religious,  he  is 
hdinbU*.  Me  only  is  a  |)riest.  He  only  is  a  prophet.  £le  loves 
ami  hunours  liis  parents.  A  wise  man  only  is  free  A  wise  man 
is  void  of  sin." — Laert.  Ibid.  Stob.  Laert.  Stob.  Laert. 

Upon  which  I  query,  whether  this  amounts  not  to  as  much  as 
what  the  scriptures  teach,  and  these  here  inserted  tell  you  ; 
that  *»  the  fear  of  the  Lord  is  the  beginning  of  wisdom,  and  to 
depart  from  iniquity  a  good  under8tan<ling  ?" 

But  farther,  to  the  same  purpose.  *»♦  A  wise  man  is  innocent. 
A  wise  man  is  free  ;  wicked  men  are  slaves.  '  Again,  »»  A  wise 
man  is  only  perfect,  for  he  wantf rh  no  virtue,  a  wH'k«'«l  man 
is  imperfect,  for  he  hath  no  virtue." — Idem.  Cic.  Parad.  Stob, 

Whereby  it  is  evident  that  the  wiad(mi  the>  meant  was  virtue, 
in  opposition  to  vice  which  they  esteemed  follv,  as  doth  the 
scripture  frequently.  As  much  as  to  say,  those  who  are  thus 
good  are  only  wise. 

Again  :  "  A  wise  man  never  lieth.  A  wise  man  is  peaceable^ 
meek,  modest,  diligent,  virtuous,  constant,  and  only  is  incitable 
to  virtue.     Fools  are  not  " — Idem. 

Where  it  is  obvious,  that  by  fools  they  meant  wicked  and  in- 
docible  people,  wiio  are  stiff-necked,  rebelling  against  God,  not 
delighting  to  retain  God  in  their  knovvh'dge. 

XII.  Plato  thus:  f  <»Tobe  like  God  is  to  be  holy,  just,  and 
wise,  whicti  is  the  end  of  man's  being  born,  and  should  be  of 
his  studying  philosophy  ;  that  virtue  and  hon«'sty  are  ail  one:*' 
as  saith  Clemens  Alexandrinus  out  of  him. — Tlieatr.cap.  5.  10. 

This,  reader,  was  the  doctrine,  this  the  study,  and.  which  is 
best  of  all.  this  was  the  practice  of  nmny  of  the  virtuous  heathens, 
who  became  a  law  unto  themselves,  bounding  their  appetites, 
whi  »her  corporal  or  mental,  within  the  appr(»ved  limits  of  an 
inward  holy  guide,  like  careful  mariners,  steering  the  course  of 
their  lives  by  the  direction  of  that  heavenly  star,  which  in  the 
Gentile  night  arose  in  their  cnnsci«nces  to  e^uidc  thetn  unto  a 
blessed  immortality,  whfch  shall  be  the  last  point  of  rheir  divi- 
nity, and  then  we  close  this  discourse  with  respect  to  them. 

•  Psal.  cxi.  9,  10. 

t  ^'  Be  ye  holy,  for  I  the  Lord  your  God  am  holy.'*— -Levit.  xi.  44, 45. 


z 


178 

CHAPTER  XL 

That  the  last  point  of  Gentile  divwily,  to  xvit,  immortality  and 
eternal  rewards,  is  also  very  clearlji  und  posilirelif  helii  forth  by 
the  ancient  heathens.  Six  testimonies  from  them,  to  prove  it. 
Socrates*  great  faith  in  particular;  and  the  lofty  strain  of  the 
Pythagoreans. 

That  the  Gentiles  believed  there  was  an  immortality,  and 
that  all  men  should  lierfHlter  be  aeeoiiniable  for  the  deeds  dune 
in  the  body,  (a  pifint,  but  obscurrly  laid  down  amoiij^  the  Jivvs 
themselves,)  be  plcastd  to  take  these  few  ensuin^^  authorities,  as 
a  procd  of  what  is  asserted. 

I.  Pythagoras  and  the  Pytha.i^oreans,  that  they  all  held 
the  immortality  of  the  soul,  consider  his  and  their  doctrine  in 
the  point. 

First,  he  said,  "  that  the  soul  is  immortal." 

Jv^'xt,  "*  *»  that  the  soul  is  incorru|)fible,  it  never  dieth  ;  for 
when  it  goes  out  of  the  body  it  t;oes  into  the  othei-  world,  the 
pure  to  God,  the  impure  bound  by  furies  in  indissoluble  chains." 
Pint.  Plat.  4.  7. 

Here  immortality  and  rewards  are  asserted. 

I  ♦•  But  when  a  man  who  bath  lived  jtistly  dieth,  his  soul 
aseendeth  to  the  pure  aether  (or  heaven)  and  lives  in  the  happy 
aevum  (or  everlasting  age)  with  the  blessed." — istob.  Phys.  Plat. 
Fhed. 

II.  Heraclitus.  «  If  my  body  he  over  pressed,  it  must 
descend  to  the  destined  place  :  nevertheless,  my  soul  shall  not 
descend,  but  being  a  thing  immortal,  shall  fly  up  on  high  to 
heaven." — Jid.  .Umph. 

III.  EuKiPiDES,  a  grave  tragedian,  whose  works  was  to  undo 
what  wanton  comedians  had  done  to  undo  the  people,  speaks 
thus:  :}:"Wh()  knoweth  whether  tfl  die  be  not  to  live,  and  to 
live  to  die." — Clem.  Jlcx.  Strom.  I.  3.* 

Surely  he  said  so  not  of  any  distrust  of  immortality,  but  in 
belief  of  it  and  tiiat  reward  tliat  would  attend  good  men. 

IV.  SocKATES.  ^''Tlie  body  being  compounded,  is  dissol- 
ved by  death.  The  soul  being  simple,  passetb  into  another  life, 
incapable  of  corruption." — Plat.  Phed, 

II  "  The  souls  of  the  good  after  death  are  in  an  happy  estate, 
united  to  God  in  a  blessed  inaccessible  place:  the  bad  inconve- 
nient places  suffer  condign  punishment." — Idem. 

This  puts  the  case  of  the  sufliciency  of  the  light  to  discover 
immortality  to  the  very  heathen,  out  of  all  doubt,  and  not  o»ily 

•  Rev.  XX.  12,  13, 14.     Chap,  xxi,  7,  8.        f  2  Cor.  v.  8.  ^^  2  Cor.  v.  8. 

Philip,  i.  21.  §  Hccles.  xii.  7. 

II  "  The  sheep  on  the  right  hand,  and  the  goats  on  the  left."    Mat.  sjkv.  SI, 

.32,  33. 


179 

so,  but  rewards  too ;  since  we  have  tliein  liorc  believin,^,  the 
righteous  siiail  be  saved,  and  tlie  wicked  (lamnrd.  This  made 
Soei'ates  so  clieerful  at  ins  death,  someliung  of  wiiich  I  tiiink  fit 
to  insert. 

*♦•  Truly,"  says  he,  "  did  I  not  believe  I  should  ii;oto  the  Just 
God,  and  to  mcu  better  tlian  any  living,  I  were  inexcusable  for 
cctntcniiiing  death.  But  I  am  sure  to  go  to  God,  a  vorygood  mas- 
ter, and  liope  to  meet  with  good  men,  and  am  of  goiul  coui-age, 
hoping  titat  something  of  man  siibsisis  after  drath,  and  that  it 
is  then  much  better  with  the  good  than  with  the  bad." 

When  he  ha«i  made  an  end  of  speaking,  Crito,  one  of  his 
followers,  asked  him,  what  directions  he  would  leave  coneei'ning 
his  sons,  and  other  affairs  ;  and  if  they  could  do  any  thing  that 
miglit  be  acce|»table  to  him  ?  «•  I  desire  no  more,"  saifh  he, 
**  than  what  1  have  often  told  you.  U\vou  take  care  of  yourselves, 
whatsoever  you  do  wiil  be  acceptable  to  me  and  mine,  though 
you  promise  nothing.  If  you  neglect  yourselves  and  virtue,  you 
can  do  nothing  acceptable  to  us,  though  you  jiromise  never  so 
much."  *•  That,"  answered  Crito.  ♦«  we  shall  obsei've,  but  how 
wilt  thou  be  buried?"  '<Asyou  think  good,"  said  he,  •*  if  you 
can  catch  me,  and  that  I  give  you  not  the  slip."  '<  Then  with  a 
smile  applying  himself  unto  us,  <  I  cannot  persuade  Crito,'  saith 
he,  *  that  1  am  any  thing  more  than  the  carcass  you  will  anon 
behold,  and  tlierefore  he  takes  this  care  for  ray  interment.  It 
seems,  that  what  even  now  I  told  him,  that  as  soon  as  i  have 
taken  the  poison  i  shall  go  to  the  joys  of  the  blessed,  hath  been 
to  little  purpose.  lie  was  my  bail,  bound  to  the  judges  for  my 
appearance,  you  must  now  be  sureties  to  him,  that  I  am  depart- 
ed. Let  him  not  say,  that  Socrates  is  carried  to  the  gi-ave,  or 
laid  under  ground  ;  for  know,  dear  Crito,  such  a  mistake  were  a 
wrmig  to  my  soul.  Be  not  dejected  ;  tell  the  world,  my  body 
only  is  buried,  f  and  that  after  what  manner  thou  pleasest.  Yet,' 
saith  Socrates,  ♦  I  may  pray  to  God,  and  will,  that  my  passage 
hence  may  be  ha|)py,  which  I  beseeeh  him  to  grant.'"  And  in 
the  same  instant  diank  it  olTeasily  without  any  <listuibance. 

*»  This,"  saith  I'lato,  »*  was  the  end  of  the  best,  the  wisest, 
and  most  just  of  men."  A  story,  which  Cicero  professes  he 
never  read  without  tears. 

This  ends  Socrates  upon  the  present  subject;  and  happy 
man  was  he  to  make  so  happy  an  end,  as  to  die  for  the  only 
true  God.  He  had  great  reason  to  believe,  maugre  the  envious 
uneharitableness  of  some,  that  he  would  reward  him,  when  it 
shall  be  said  to  many  bawling  preten«led  christians:  ♦'  Depart 
from  me  ;  I  know  you  not ;"  *'  for  as  men  sow,  so  shall  they 
reap"  in  the  day  of  God. 

•1  Cor.  XV.  JS,  29,  30,  31. 

j-  Observe  Socrates'  distinction  betwixt  being  dead  and  departed. 


180 

I  need  not  to  tell  the  world,  that  Plato  and  other  heathens 
have  written  accurately  upon  that  subject,  when  it  is  so  noto- 
rious. Wherefore  to  close  up  my  testimonies  upon  this  head, 
and  whole  discourse  of  Gentile  divinity,  I  will  present  the 
reader  with  two  short  passages,  the  one  from  Virgil,  the  other 
of  the  Pythagoreans,  thus  translated  to  my  hand,  only  a  little 
varied,  by  an  ingenious  author. 

Y.  Donee  longa  dies  perfecto  temporis  orbe 
ConciTtam  exemit  labem,  purumque  reliquit 
jEthereum  sensum,  atque  aurai  simplicls  ignem. 

Virj.  JE,neid.  ?;6.  6.  r.  745. 

In  English  tJms: 

^Till  that  long  day  at  last  be  come  about 

That  wasted  has  all  filth  and  foul  desire. 
And  leaves  the  soul  celestial  througbout, 

Bathing  her  senses  in  pure  liquid  fire. 

To  which  agrees  that  golden  distich  of  the  Pythagoreans,  as 
it  hath  been  called Fyihag.  Anr.  Carm. 

VI.    ''Hv  S"  uTToXe'i-^cii  'Za.'i^ct  U  cuB-eji   tX'iu^ifoi  iXB-ns, 

To  this  purpose  : 

Who  after  death  once  reach  the  heavenly  plain, 
Become  hke  God,  and  never  die  again. 

The  Greek  has  it,  as  immortal  G(»ds,  Which  Hierocles  in- 
terprets thus  :  "  Herein  shall  good  men  resemble  the  deity, 
that  they  shall  be  immortal,  like  God  himself." 

Thus,  reader,  have  I  given  thee  a  very  true  account  of  the 
Gentile  divinity,  what  was  the  faith,  what  the  practice,  and 
what  the  hope  of  many  Gentiles  through  this  light  within,  each 
of  whom  had  numerous  followers. 

Observe,  they  began  where  Jews  and  christians  began,  that 
is,  with  God  ;  and  they  end  with  what  they  confess  to  be  th»  irs, 
namely,  a  state  of  immortalit\,  in  which  every  one  is  rewaided 
according  to  their  works.  Only  they  are  thus  far  to  be  com- 
mended before  either  of  them,  if  we  consider  many  of  our 
times,  that  they  were  more  certain,  plain,  and  true  in  their 
acknowledgment  of  a  Divine  Light,  Law  or  Principle  in  man, 
which  being  obeyed,  supplied  them  with  daily  \\isdom  and 
strength,  and  finally  led  them  to  God.  And  also  were  more  Just 
to  their  faith,  by  a  life  excelling  the  most  of  litem  in  virtue  and 
self-denial.  And  certainly  in  that  great  and  terrible  day,  when 
God  will  judge  the  secrets  of  men  h\  Jesus  Christ,  according  to 
Paul's  gosi)el,  such  pious  Gentiles,  who  knowing  God,  glorified 
liim  as  God,  and  ci>nseienti<>usly  did  the  things  contained  in  his 
Law,  will  be  finally  acquitted  and  rewarded. 


181 
CHAPTER  XII. 

That  the  heathens  had  a  sight  of  the  coming  of  Christ.     That,  and 
their  refusing  to  sxvear,  prove  the  sufficiency  of  the  Light. 

Over  and  above  what  I  promised,  being  rather  willing  to  err 
on  that  hand,  if  yet  it  be  erring,  1  shall  briefly  observe  two 
things  greatly  importing  our  defence  of  the  Light,  and  the  satis- 
faction of  our  adversaries,  if  it  be  true  that  they  seek  to  be 
satisfied. 

1,  That  the  testimony  of  Socrates  and  Xenocrates  about 
swearing,  sufliciently  prove  to  us,  that  by  the  light  they  had 
they  saw  a  state  above  swearing,  or  a  righteousness  excelling 
that  of  the  legal  Jews,  which  manifestly  corresponds  with  what 
Christ  said,  who,  above  four  hundred  years  after  them,  taught, 
as  what  properly  became  the  evangelical  righteousness,  "  swear 
not  at  all." 

2.  That  though  their  light  did  net  tell  them  the  express 
names  Christ  should  be  called  by,  yet  they  foresaw  and  pro- 
phesied of  his  coming,  and  how  he  should  come  of  a  virgin,  and 
both  what  he  was,  and  the  work  he  came  to  do,  which  the 
names  given  of  the  Holy  Ghost  did  plainly  import.  Neither  is 
it  the  mere  knowing  of  so  many  letters,  syllables,  or  words  that 
gives  the  true  knowledge,  or  salvation,  but  the  experiencing  him 
to  be  that  which  he  is,  and  wherefore  he  is  so  denominated.  For 
to  that  end  came  he  into  the  world.  Christ  signifies  anointed, 
eminently  with  respect  to  that  peculiar  manifestation.  Jesus  a 
Saviour,  for  he  should  save  his  people  from  their  sins.  Em- 
manuel, which  is  to  say,  God  with  us,  &c.  That  in  this  sense 
lie  was  prophetically  held  forth  by  the  Gentiles,  through  that 
measure  of  light  they  had,  hear  Plato  and  Virgil. 

Marcil.  Ficinus,  who  wrote  the  life  of  Plato,  that  great 
Gentile,  tells  us  among  many  other  things,  that,  "being  very 
seriously  asked  by  some  that  visited  him,  as  the  last  thing  they 
had  a  mind  to  be  informed  about,  *  How  long  men  should  attend 
to  his  writings  ?*  (of  which  he  seemed  so  chary,  living  and 
dying  in  the  belief  of  what  he  recommended  to  the  world,)  he 
solemnly  answered,  «  Until  that  more  Holy  and  Divine  Person 
shall  appear  to  visit  the  world,  whom  all  men  ought  to  follow.'" 
At  once,  both  believing  such  an  one  to  appear,  and  then  for- 
bidding all  to  prefer  that  lesser  discovery  he  had  given  the 
world,  through  the  improvement  of  his  talent  of  light,  before 
that  greater  manifestation  which  that_  Divine  Person  would 
bring  with  him  into  the  world.  As  if  he  had  said,  mine  may 
help  you  with  respect  to  that  knowledge  which  is  your  duty  in 
this  generation,  and  so  point  at  him  that  afterwards  shall  come; 
but  1  am  not  he,  neither  do  I  believe  this  the  most  excellent 


182 

discovery  tlmt  can  be  made.  But  as  flic  lesser  li.^lif  may  lead 
to  Ih"  j2;r('ait'r,  a!id  is  at  last  swallowed  lij)  (»f  it ;  so  can  I  only 
point  at  liini,  and  when  he  is  come,  all  I  have  done  must  \ield 
to  him.  F'or  \  declare  that  all  ou;i;iit  to  follow  him  ;  because,  in 
follo'vinj^  him,  they  will  obtain  eternal  blessedness. 

Let  us  now  see  what  Vikgil  will  add  to  this  matter,  as  trans- 
lated in  Eusnhius. — See  Const.  Oral,  in  Ens.  Virg,  Bucol.  Eclog.  4-. 

Sicelides  Muss  paulo  majora  canamus. 

Ye  muses,  with  a  lofty  wing, 
Let  us  of"  higher  matters  slug. 

And  what  be  they  ? 

Ultima  Cumaei  venit  jam  carminis  xtas. 

Who  Jives  this  age,  will  clearly  see, 
Cumxa's  verse  accomplished  be. 

This  Cumsea,  so  called  of  her  city,  was  a  Sybil,  who  lived 
about  six  hundred  years  before  Christ,  and  prophesied  of  him. 

Virgil  wrote  these  verses  about  forty  years  before  Christ  was 
born.  I  query  if  the  Jews  themselves  had  so  positive  a  sense 
of  the  Messiah's  coming.     Jiut  to  proceed  : 

Magnus  ab  integro  seclorum  nascitur  ordo  : 
Jam  redit  &  virgo,  redeunt  Saturnia  regiia. 
Jam  nova  progenies  CesIo  demittitui  alto. 

Th*  integrity  of  times  shall  now  renew  again, 
A  Virgin  also  shall  bring  back  old  Saturn's  reign. 

Now  is  from  heaven  high 

Descended  a  new  progeny.* 

This  is  a  direct  prophecy  of  the  marvellous  conception,  that 
he  should  be  born  of  a  virgin,  and  the  good  that  would  redound 
to  the  world  thereby,  as  he  farther  addeth: 

Tu  modo  nascent!  Puero,  quo  ferrea  primum 
Desinet,  ac  toto  surget  gens  aurea  mundo. 

Casta  fave  Lucina 

Hoc  duce,  si  qua  manent  sceleris  vestigia  nostri, 
Irrita  perpetua  solvent  formidine  terras. 

The  birth  of  that  most  happy  child,  by  whom 
The  iron  age  shall  end,  and  golden  come. 

Chaste  Lucina  favour 

He  sliall  the  power  of  wickedness  destroy. 
And  free  the  world  from  fear  and  all  annoy. f 

Yet  again: 

Ipsje  lacte  domum  referent  distenta  cnpellac 
Ubera  :  nee  magnos  metuent  armenta  leones. 

•  Isa.  vii.  ver.  14, 15,  16,  17,  18,  19,  20,  21,  22,  23,  24,  25.— Isa.  ii.  2,3,  4,  5. 
f  Chap.  ix.  Si  X, — 1  John  iii.  5.  6. 


183 


The  g'oats  shall  bring  their  udders  milk-filled  home, 
And  the  gentle  flocks  great  lions  shall  not  shun.* 

yetfarfhcr: 

Ipsa  tibi  hlandos  fundent  cunabula  flores, 
Occidet  &  serpens,  &.  fallax  herba  veneni 
Occidet :   Assyrium  vulgo  nascetBr  amonmm. 

Thy  cradle  fairest  flowers  shall  send  forth  still, 
Which  shall  have  power,  the  poisonous  herbs  to  kill. 
The  serpent  he  shall  to  destruction  bring-, 
Assyrian  amomum  siiall  each  where  spring-. -j- 

Hinc  ubi  jam  firmata  virum  te  fecerit  xtas. 

When  tlioii  shah  attain  at  length 

To  years  of  manhood  and  firm  strength. 

Now  let  any  tell  me.  if  this  be  not  a  most  pathetical  account 
of  the  virtue  and  power  <tf  Christ,  and  the  very  end  oi  his 
cotniiii;  into  tlie  world,  as  by  a  comparison  of  it  with  the  scrip- 
tures will  plainly  appear.:]: 

Et  dursc  quercns  sudabunt  roscida  mella. 

From  the  hard  oak  t]iere  shall 
Sweet  honey  sweat  forth  and  fall. 

To  conclude  : 

Cedet  &  ipse  mari  vector  ;  nee  nantica  pinus 
Mutab't  merces  :   onmis  feret  omnia  ttlhis. 
Non  rastros  patietur  humus,  non  vinea  falcem, 
Nee  vKnos  discet  mentiri  laiia  colores. 
Sponte  sua  sundyx  pascentes  vestiet  agnos. 

(3  m  hi  turn  loiigc  maneat  pars  ultima  vhx,  , 

Spiritus  &.  quantum  sat  erit,  tua  dicere  facta  ! 

The  sea  shall  then  be  quiet,  no  ship  shall  range 
Abr'.>'ul,  her  wares  with  others  to  exchange. 
Tht-n  ev'ry  land  shall  ev'ry  thing  produce, 
And  ilien  to  plow  the  earth  they  shall  not  use. 
ViiK  s  by  the  hook  shall  not  be  rectified. 
Nor  wool  with  divers  colours  shall  be  dyed : 
Fail-  Heeces,  vo  untary,  shall  proceed. 
And  clothe  the  lambs,  while  they  do  gently  feed. 
Oh  mi^:::lit  my  days  be  lengthened,  so  that  I 
Might  smg  of  thy  great  deeds  before  I  die.§ 

Thus,  to  say  no  more,  though  much  more  mij2:])t  be  said  of  this 
kind,  have  heathens,  by  the  light  we  have  been  hilherto  dc- 

•  Isai.  xi.  6,  7,  8,  9, 10,  11.  f  Jer  ii.  3. 

+  P-,al.  ii.— Psal.  xlv. — Isa.  ix.  6,  7.— Chap.  xi.  1, 5>,  3,  to  9. 
^  Isai.  Ix.  1,  2,  o,  10  the  end.— Chap.  Ixi.  1,  2,  3. — Matt.  i.  21,  to  the  end. — 
Luk.  ii.  10  to  33.— 1  Joliniii.  5,  8. 


184 

fending,  not  only  foretold  Christ's  appi^arance,  but  the  very 
work  for  whicli  he  came,  and  for  which  he  received  tliose 
peculiar  names  of  Christ,  Jesus,  Emmanuel,  the  Restortr  of 
breaches,  Redeemer,  Saviour,  &e.  So  that  I  hope  our  adver- 
saries will  either  disprove  tliese  writings,  or  confess  that  the 
light  God  gave  to  the  Gentiles,  they  obeying  it,  was  sufficient, 
and  that  by  it  they  had  some  of  them  a  sight  of  Christ,  with 
respect  to  the  great  performance  for  which  he  was  so  named. 

I  have  omitted  any  mention  of  those  Sybils  so  much  regarded 
by  Justin  Martyr,  Tertullian,  Clemens  Alexandrinus,  and 
abundance  of  the  ancients,  for  David  Blondell's  sake,  an  accu- 
ratt'  Frenchman,  who  endeavours  to  prove  the  books  that  go 
under  their  name  to  be  spurious  ;  written  since  Christ,  by  some 
affected  to  Christianity,  to  promote  it  with  the  Gentiles,  and 
therefore  not  genuine  prophecies  of  his  coming.  Th(»ugli  he 
grants,  '*  Sybils  there  were  of  old,  and  excellent  things  they 
wrote,  but  that  they  were  burnt  in  the  capitol  of  Rome,  several 
hundred  years  before  Christ  came  in  the  flesh,  and  scattered 
remnants  only  extant."  Yet  among  them  enough  will  be  afforded, 
as  Virgil  from  the  Cumaean  already  mentioned,  by  which  to 
prove  the  great  foresight  some  of  the  Gentiles  had  of  Christ's 
being  conceived  by  the  Holy  Ghost,  born  of  a  virgin,  and  finally, 
coming  in  the  flesh  for  the  salvation  of  the  world.  And  which 
is  more  than  any  before  Virgil  had  done,  the  time  when,  namely, 
within  that  age  ;  which  was  the  reign  of  Augustus  Casar,  in 
the  beirinning  of  which  Virgil  wrote,  and  about  the  end  of  which 
Christ  was  born. 


CHAPTER  XIII. 

It  is  granted  that  the  Jew,  and  much  more  the  christian,  hath  the 
advantage  of  the  Gentile,  Tet  that  the  Gentile  had  enough  for 
salvation. 

But,  that  I  may  provide  against  both  ignorance  and  malice, 
let  n(me  unworthily  infer  from  hence,  that  I  prefer  the  state  of 
Gentilism  before  the  state  of  Christianity.  No,  nor  yet  that  I 
so  much  as  intend  to  equal  it  to  that  of  the  Jews,  to  whom  per- 
tained "the  adoption,  glory,  covenant,  and  the  giving  of  the 
law,  whose  were  the  Fathers,  and  of  whom  Christ  himself  came 
after  the  flesh,  who  is  God  (the  only  God)  over  all,  blessed  for 
ever.     Amen." 

For  this  let  all  know,  that  far  greater  were  the  privileges 
that  both  Jew  and  christian  were  blessed  with,  than  those  of  the 
ancient  Gentiles.  God  sjave  the  Jews  what  the  Gentiles  had, 
but  he  was  not  pleased  to  endow  the  Gentiles  with  all  that  he 


185 

freely  bestowed  upon  the  Jews.  Yet  that  he  gave  them  what  was 
surticient  to  godliness,  is  altogether  as  certain.  1  r  tin-  differ- 
enci-  lay  not  in  the  root  of  the  matter,  hut  only  in  some  <  xtra- 
ordinary  helps,  and  several  visible  services,  figdrauvc  of,  and 
that  pointed  at  a  further  glory. 

The  Word  nigh  in  the  heart,  of  wl»ich  Moses  testified,  was 
not  only  the  privilege  d  the  Jew,  but  of  the  Gentile  also.     The 
Spirit  of  God  strove  as  well  with  the  Gentile  as  the  Jowish  man  ; 
and  G«id  himself  declared  their"  new  ino^ns,  solemn  assemblies, 
sabbaths,"  &e.  to  be  '•  an  abomination;"  and  bid  them  "cleanse 
themselves,  and  put  away  the  evil  of  their  doings,  and  that  tijey 
would  make  them  a  new  heart,  and  a  new  spirit."    (Isa.  i.  12, 
13, 14, 15.   Ezek.  xviii.  31,  32  )    Intimating,  that  though  he  di<l 
attend  their  chihlhood  witli  many  helps,  that  were  wanting  to 
other  nations,  yet  he  required  fear,  purity  and  righteousness,  and 
that  which  was  the  most  essential  thing.   Whieli,  beeaus    it  was 
required  of  the  Gentiles  as  well  as  Jews,  and  that  many  Gen- 
tiles believed  so,  and  lived  accoidingly  ;   unto  which,  declaring 
they  were  inclined  hy  the  same  good  Spirit,  whicli  Job  sa>s  is 
"in  man,"  and  that  "inspiration  i>rthe  Almiglily  which  gives 
understanding,"  1  cannot  in  jusfice  but  conclude,  they  wanted 
not  the  ground-work  any  more  than  the  Jews,     So  that  the  sum 
of  what  1  iiave  b«'en  urging  is  this:   that  though  God  was  more 
beneficent  to  the  Jew,    especially  to  the    christian,  than   the 
Gentile  ;  and  eonseciuenily   that  as  the  Jew  had  those  assis- 
tances the  Gentile  had  not,  so  the  christian  disj)ensation  is  the 
perfection  of  the  Divine  light,  life,  and  immoitality,  more  weak- 
ly seen  both  by  Jew  and  Gentile,     Yet  also,  that  God  did  com- 
municate to  tlie  Gentiles,  sucli  a  measure  of  his   Divine  light 
and    Spirit,  as  fliligently   adhered  to,   and    faithfully    followed, 
Avas  sufficient  to  their  salvation  from  sin  here,  and  consequently 
from  wrath  to  come;  and  that  they  themselves  did  so  believe, 
teach,  live,  and  die,  in  perfect  hope  and  full  assuiance  of  eter- 
nal recompense,  in  a  state  of  immortality. 

And  tliough  I  will  not  be  so  strict  in  my  opinion  of  the  best 
Gentiles,  as  to  deny  there  might  be  some  self  mixtures  from 
temper,  education,  or  otherwise,  yet  I  will  also  boldly  affirm, 
that  as  the  light  they  had  was  sufficient  in  itself  to  their  salva- 
tion, of  which  their  life  and  doctrine  are  a  notable  demonstration, 
so  they  had  some  of  them  a  glitnmering  prospect  and  bold  belief 
of  as  high  a  state  of  purity,  glory,  and  immortality,  as  man's 
nature  is  well  capahle  of  attaining.  Let  thus  much  suffice, 
whether  some  be  pleased  or  not,  in  defence  of  the  universality 
and  sufficiency  of  the  light  of  Christ  within,  at  least  with 
res[)ect  to  the  Gentiles'  divinity,  and  a  full  answer  to  the  cla- 
mours of  our  many  adversaries,  against  the  Light's  sufficiency 
to  discover  sin,  and  convert  from  it. 

2  A 


186 

CHAPTER  XIV. 

Ji  great  oJ{jecfio)i  stated  and  answered.  The  light  both  law  and 
gospel;  not  in  the  same  discovery,  bnt  in  itself.  Ji  way  to  recon- 
cile the  steming  difference  about  it.  The  light  still  defended  as 
asserted. 

But  because  I  am  yet  to  expect  doubters  about  this  blessed 
light,  who  rather  strive  to  oppose  it  by  their  notions,  than  be- 
lieve it  and  obey  it  to  their  salvation  j  I  will  suppose  that  some 
may  yet  object : 

Ohj.  «'  Certainly  this  Ii.^ht  within  can  be,  at  most,  but  the  law 
in  the  conscience,  answering  to  the  first  covenant.  For  here  is 
scarce  any  mention  made  of  Christ  in  this  long  discourse  ;  and 
if  this  Light  were  Christ,  as  is  atlirmed  by  you  Quakers,  then 
how  comes  it  that  he  was  not  so  called  of  old  by  the  Jews  and 
Greeks  ?  and  why  typified  to  come,  when  he  was  come  before, 
and  whilst  typified?  And  further,  in  what  sense  can  he  be  under- 
stood to  bear  our  iniquities,  and  men  and  women  to  be  saved  by 
his  blood,  if  this  Light  be  the  Saviour,  Messiah,  Christ,  &c.  as 
you  believe,  and  endeavour  to  maintain  now  in  the  world  ?" 

This  objection,  I  suppose  the  reader  will  allow  to  be  the  most 
weighty  made  against  our  principle,  and  that  I  have  therein 
dealt  more  fairly  by  our  opposers  than  they  usually  deal  with 
us  ;  since  I  have  here  laid  down  the  very  strength  of  their  objec- 
ticm  against  the  light  we  assert.  To  all  which  I  shall  answer  in 
the  fear  of  God,  and  spirit  of  moderation. 

The  objection  consists  mainly  of  these  four  parts  :  The  first, 
relating  to  the  liglit's  being  but  the  law,  not  the  gospel.  The 
second,  to  the  light's  never  being  called  Christ  by  Jews  or 
Greeks.  The  third,  to  Christ's  being  typified,  and  yet  in  being 
at  the  same  time.  The  fourth,  to  Christ's  blood,  the  bearing  our 
sins,  and  which  way  this  could  be  appropriated  to  the  Light, 
and  not  do  injury  to  the  holy  manhood. 

First  then,  I  shall  answer  to  that  part  of  the  objection  which 
concerns  the  light's  being  but,  or  no  more  than  the  law. 

I  do  thus  far  agree,  to  wit,  that  the  light  is  the  law;  but 
that  it  is  not  therefore  in  any  sense  the  gospel,  I  also  deny  ; 
yet  not  in  that  respect  wherein  it  is  the  law.  For  as  in  that  state 
it  cannot  justify,  so  it  would  be  to  say,  it  is  the  law,  and  it  is 
not  the  law,  ad  idem.  I  say  then,  tliat  the  light  may  be  both 
law  and  gospel,  in  reference  to  a  two-fold  manifestation. 

<'  Where  there  is  no  law  there  is  no  transgression."  It  might 
as  well  have  been  said,  (since  they  tliemselves  confess  it  to  be 
the  law.)  that  where  there  is  no  light,  there  is  no  transgression; 
and  the  rather,  because  the  apostle  says  expressly,  "  What- 
ever is  reproved,"  or  sinful,  "  is  made  manifest  by  the  light.** 


187 

Eph.  V.  13.  Therefore,  since  all  have  transgressed,  all  have 
light,  anil  ever  had. 

In  this  state  then,  it  is  a  law  which  justifies  noiK^ ;  all  heing 
concluded  under  guilt,  and  eliildren  of  wrath,  for  whoever  is 
in  that  which  is  reprovable,  is  under  condemnation  from  the  law, 
or  the  reproving  act  of  this  holy  Light.  But  again,  such  as  by 
unfeigned  repentance  come  to  obey  the  light,  they  are  herein 
justified  in  a  two-fold  sense,  (and  I  so  speak  for  the  sake  of  the 
simple,  beguiled  by  a  wrong  apprehension  of  the  word  :)  First, 
in  that  God  acquits  for  his  »«  name's  sake,"  who  is  "  merciful, 
pardoning  iniquity,  transgression  and  sin,"  in  all  that  repent 
with  unfeigned  rep'  ntance.  Secondly, in  that  he  accepts  upon  the 
renewal  and  continuance  of  the  creature's  humble  and  sincere 
obedience.  Neither  are  such  properly  come  to  the  complete 
sonship.  They  are  but  on  their  journey,  they  must  give  good 
proof  of  their  fidelity,  diligence,  and  loyalty  to  God,  as  servanUf 
before  they  are  received  into  that  excellent  state  of  sonshipf 
which  never  goes  out  of  the  Father's  house  for  ever. 

This  is  clearly  distinguished,  and  weightily  expressed  by  the 
apostle  Paul  to  the  Galatians :  <'The  heir,"  says  he,  "  whilst  un- 
der age,  differs  not  from  a  servant,  but  is  under  tutors  until  the 
time  appointed  of  the  Father.  Even  so  we,  when  we  were  chil- 
dren, were  in  bondage  under  the  elements  of  the  world  ;  there- 
fore the  Seed  came,  that  bv  faith  in  it,  the  adoption  of  sons 
might  be  known."  This  is  the  perfection  of  the  brightness  of 
the  light,  which  is  all  along  still  the  same  in  itself,  though  not 
the  same  to  the  creature.  The  outward  sun  is  the  cause  of  the 
early  dawnings,  and  is  at  tliat  very  time  in  itself  the  same  glo- 
rious body  of  light,  as  when  in  the  meridian.  But  if  men,  either 
through  natural  weakness,  or  the  many  fogs  and  mists  of  tradi- 
tion, education,  ignorance,  or  prejudice,  suffer  an  eclipse,  they 
must  not  blame  the  light,  but  themselves.  He  that  follows  the 
light  in  its  holy  discoveries,  and  walks  in  it,  whicli  was  ever 
the  just  man's  path,  shall  meet  with  blessedness  at  the  end  of 
his  travels.  But  such  as  let  the  world  of  wickedness  get  be- 
tween it  and  them,  are  overtaken  with  nigbt. 

Abraham  saw,  it  is  said,  Chrisfs  daif.  What  day?  The 
dispensation  of  Sonsldp,  as  heir  of  all  things,  the  day  of  per- 
fect restitution  ;  which  he  could  nev^r  have  done,  had  he  not  had 
light  by  which  to  have  seen  it.  So  several  of  those  holy  ancients 
obtained  a  degree  above  many,  and  arrived  at  a  growth,  yea, 
the  benefit  and  enjoyment  of  a  dispensation  that  was  not  then 
general,  throua:h  the  weakness  of  the  age  Such  really  saw 
beyond  tlie  offerings,  types,  figures,  and  shadows,  to  a  state 
more  inward,  spiritual,  and  substantial,  by  taking  good  heed  to 
the  heavenly  light  in  their  conseienee*?.  And  this,  indeed, 
was  the  end  of  all  external  administrations,  to  drive  the  crea- 


188 

ture  inward,  ajid  point  out  to  it  some  more  1)iddcn  mystejy, 
that   man's  wnndri'lnt^  fVnin   God    liad  canst  d  iiiin  to  neglect ; 
yet  still  was  Christ,  the  Word-God,  a  savin.g  light  in  that  state. 
And  fhe  light  of  the  law  was  as  a  school  master,  that  led  such 
as  fliligenti}'  oheyed  it.  to  that  more  excellent  discovery  of  the 
same  light  which  is  now  called  the  gospel,  or  glad-tidings;  as 
certainly  it  was,  after  so  black  and  cold  a  season,  as  had  long 
ovei-cast  the  heavens,  to  have  the  glorious  Sun  of  Righteousness 
appear  in  that  blessed  body,  prepared  and  anointed/or  that  purpose, 
in  a  manner  transcendent  to  all  former  manifestations  of  himself . 
Thus  it  was  that  such  as  had  lived  up  most  taithfully  to  the 
law  of  God,  or  light  of  that  dispensation,  gladly  received  Christ, 
believed  in  him.  became  his  followers,   and  the  companions  of 
his  cross  and  sufferings.     So  that  he  who  was  the  light  of  the 
law,  is  also  the  light  of  the  gospel,  though  not  in  one  and  the 
same  manifi  statir)n  oi-  degree  of  discovery.     As  the  liglit  is  not 
one  in  condtmning  and  justifying,  though  it  be  one  in  itself; — 
not  the  same  in  its  lustre,  in  the  degree  and  growtli  of  little 
children,  young  men,  and  fathers,  yet  one  pure,  eternal,  unal- 
terable light  of  life  and  righteousness  in  itself.      If  therefore  it 
doth  the  office  of  the  law  in   any,  to  be  sure  such  an  one  is  yet 
under  a  state  of  cond'Mnnation  for  evil,  and  he  is  not  yet  come 
to  know  the  fulfilling  of  the  law,  as  becometh  every  follower  of 
Christ,  yea.  every  one  that  would  come  to  Chi'ist. 

Christ  indeed  fulfils  the  law  for  us  But  how  ?  The  light  in 
us,  as  we  are  subject  to  it,  and  led  by  it,  administers  an  holy 
power,  by  which  we  are  enabled  to  do  that  which  is  good  and 
acceptable  in  the  sight  of  tiie  Lord  ;  and  so  obeying  the  light, 
we  fulfil  the  law.  Thus  he  works  his  works  in  us  and  for  us. 
And  so  far  was  Christ  from  disengaging  his  followers  from  an 
indisj)ensible  necessity  of  keeping  tlie  law,  as  outwardly  en- 
graven on  stones,  that  he  set  them  a  far  harder  task,  by  how 
mtu'h  it  is  more  easy  to  refrain  ourselves  from  acting  than 
thinking.  «<  Thou  shalt  not  commit  adultery,"  saith  the  dispen- 
sation of  Moses.  "  Whosoever  looks  on  a  woman,  to  lust  after 
her,  hath  committed  adultery  with  her  already  in  his  heart," 
saith  that  more  excellent  dispensation  of  Christ.  Certainly 
then  those  men,  who  fancy  themselves  upon  easy  terms  of  being 
excused  from  fulfilling  the  law,  or  performing  good  works,  as  a 
condition  to  Justification,  must  basely  abuse  themselves,  and 
dangerously  hazard  the  well  being  of  their  own  souls.  In  short, 
he  was  the  true  Liglit,  wIjo  said,  ♦*  He  that  looks  upon  a  wr>man 
to  lust  aft.  r  her.  has  cfunmifted  adultery  with  her  already  in 
his  heart."  Mat.  v.  27.  2S. — Rut  so  was  he  also  that  said  of  old 
hy  Moses  :  »*  Tiioii  slialt  not  commit  adultery."  Should  we 
therefore  conclude  Iwo  lights,  and  not  rather  two  several  mani- 


189 

I'estatious,   or  gradual   discoveries    of  the   self-same   eternal 
light  i 

To  conclude.  The  law,  as  I  may  say,  is  the  gospel  begun, 
and  the  gospel  is  the  law  finished.  He  that  would  be  justified, 
must  fust  be  condemned,  and  they  who  would  be  healed,  must 
first  be  wounded.  The  law  is  as  the  sword,  the  gospel  as  balm : 
the  one  duty,  the  other  love.  And  that  which  alone  is  needful 
to  attain  to  the  highest  discovery,  is,  to  be  humbly  subject,  and 
constantly  obedient  to  the  lowest  appearance  of  it.  The  faitliful 
servant  becomes  a  son  by  adoption.  Wouldst  thou  know  the 
Word  a  reconciler,  thou  must  lirst  witness  it  an  hammer,  a  srvord^ 
afire,  &c.  The  way  to  arrive  at  evangelical  righteousness,  is 
first  to  perform  the  lighteousness  of  the  law.  B}  law  I  mfan 
not  that  of  politic  shadows  and  ceremonies,  or  tiie  external  (.rder 
or  policy  of  the  Jews  ;  but  that  moral  and  eternal  law,  which 
is  said  to  have  come  by  Moses,  (though  but  repeated  and  re- 
newed by  him,)  and  is  accomplished  by  Christ.  And  there  is 
gr^at  hopes,  that  they  who  conscientiously  keep  the  beginning, 
will  comi)ass  the  end.  Such  as  have  conquered  evil  doing,  if 
they  be  faithful  to  what  they  have  received  of  God's  light  and 
spirit,  it  will  enable  them  against  bad  saying,  till  at  last  they 
overcome  evil  tlmiking  too;  and  witness  tliat  scripture  fulfilled  : 
« Judgment  (the  law)  is  brought  forth  into  victory,"  (the 
gospel.)  «  He  that  follows  me,  (the  light  of  the  world,  that 
enlightens  all  men  coming  into  the  world,)  shall  not  abide  in 
darkness,  but  shall  have  the  light  of  life."  John  viii.  12,  i.  9. 
I  make  not  this  distinction  of  law  and  gospel,  to  distinguish  in 
kind,  but  degree,  and  for  the  sake  of  the  weak  accustomed  to  it. 
And  «'  if  the  Son  make  you  free,  then  are  you  free  indeed." 
For  as  it  is  a  eondemner,  it  may  be  called  the  light  tliat  brings 
death,  in  that  it  slays,  by  the  brightness  of  its  coming  into  the 
conscience,  the  transgressing  nature.  Like  that  expression, 
"  the  da\  of  the  Lord  is  a  day  of  darkness,"  because  of  the 
judgments  and  terrors  of  the  Lord  in  the  conscience  for  sin  ; 
but  to  the  obedient,  it  is  the  **  light  of  life  ;"  it  brings  peace 
and  cfmsolation. 

Thus  is  Christ,  as  the  Word-God,  and  light  of  the  world, 
througli  every  dispensation.  One  in  Himself,  though  to  mankind 
he  has  variously  appeared,  not  by  different  lights,  but  different 
manifestations  only  of  one  and  the  same  eternal  light  of  life 
and  righteousness. 


190 

CHAPTER  XV. 

Tilt  second  part  of  the  objection,  that  Christ  was  not  ancientlij 
called  the  Light,  answered.  And  the  contrary  proved  from 
scripture  and  reason. 

To  the  second  part  of  the  objection,  "  If  the  light  in  every 
man  were  Christ,  how  comes  it  tliat  the  Jews  and  Greeks  never 
called  it  so  ?"  I  answer,  we  do  not  sav  that  the  light, strictly, 
in  every  man  is  Christ,  hut  of  or  from  Christ.  He  is  that  ful- 
ness from  wlionce  all  receive  a  measure  of  Divine  light  and 
knowledge.  But  not  that  every  individual  has  ti»e  whole  or 
complete  Christ  in  liim,  so  as  to  he  no  where  else.  Such  an 
absurdity  never  fell  from  us,  nor  is  it  consequent  of  our  doc- 
trine, though  the  malice  of  our  adversaries  liavc  charged  it  upon 
both.  But  as  the  external  sun  darts  its  light  upon  the  organ  of 
the  eye  of  the  body,  by  which  it  conveys  true  discerning  to  act 
about  visible  things,  so  doth  the  internal  Sun  of  righteousness 
shine  upon  the  eye  of  the  soul,  giving  it  the  kn<»wledge  of  those 
invisible  things  which  properly  relate  to  the  nature  of  the  soul. 
So  that  we  are  the  less  obliged  to  give  a  reason  why  others 
called  not  the  manifestation  of  light  in  man,  Christ,  since  we 
renounce  all  share  in  such  belief  ourselves,  strictly  speaking. 
Yet  thus  far  I  will  say,  that  Christ  was  called  Light,  before 
ever  he  was  in  the  world,  though  not  before  he  was  Christ. 
"  I  will  give  him  for  a  light  to  lighten  the  Gentiles,"  &c.  Now 
if  any  will  say  that  this  light  was  not  Christ,  let  them  tell  us 
so  in  plain  words.  But  if  it  will  be  allowed,  they  had  best  ask, 
why  the  prophet  by  the  Holy  Ghost  should  call  Christ  *«  Light," 
even  as  soon,  if  not  before  he  was  called  "  Ch'ist ;"  and  why, 
in  that  very  state  in  which  he  was  called  *'  Christ,"  he  should 
also  be  called  "  Light."  Certain  it  is  then,  that  by  Him,  the 
Light,  we  are  to  understand  Christ,  which  is  one  and  the  same 
thing,  as  if  he  had  said,  «  I  will  give  Christ  for  a  light  to 
enlighten  the  Gentiles  ;"  or,  *'  he  who  is  the  Christ,  is  the 
Light ;  or  the  Light  is  Christ."  So  that  it  will  follow,  the 
Gentiles  were  enlightened  by  Christ,  which  is  the  whole  of 
what  we  understand  by  our  assertion,  as  to  the  light  in  man. 

Again,  John  expressly  calls  that  light  with  which  every  man 
is  enlightened,  "the  Word,"  and  the  Word  is  said  to  have  taken 
flcsli.  If  then  he  that  took  flesh  was  Christ,  and  consequently 
that  Body,  Christ's  Body  only,  as  none,  I  think,  will  dare  deny, 
but  Mugglcton  and  his  credulous  followers,  it  will  follow  that 
Christ,  wlio  took  or  appeared  in  that  prepared  body,  is  the 
light  with  which  every  man  is  lighted. 

Further,  Christ  himself  says,  <<  I  am  the  light  of  the  world  :" 
which  is  as  much  as  if  he  had  said,  I  have  lighted^  or  shined 


191 

forth  to  the  world.  Therefore  the  light  which  shines  in  the 
hearts  of  mankind,  is  Christ,  thougii  we  do  not  say  that  every 
particular  iliuraination  is  the  entire  Christ,  for  so  there  would 
be  as  many  Christs  as  there  are  men,  which  were  absurd  and 
blasphemous. 

But  lastly,  the  apostle  himself  calls  him  Christ,  before  itis 
coming  in  the  flesh  ;  so  that  Clirist  was  Christ  before  his  ap- 
pearance in  that  holy  body  at  Jerusalem,  which  clears  that  point 
in  controversy.  For  the  stress  of  the  objection,  as  to  this  par- 
ticular, lies  here  :  "  Christ,  as  Christ,  was  not  before  he  took 
flesh  ;  therefore  though  it  should  be  granted,  that  as  the  Word- 
God  are  all  enlightened  by  him,  yet  not  as  he  is  Christ,  before 
that  visible  appearance."  But. if  Christ  was  not  before,  then 
the  manhood  that  was  taken  in  time,  must  only  be  the  Christ. 
But  1  would  fain  know  such  people's  reason  for  it.  The  dilemma 
in  short  is  this,  that  such  as  deny  Christ  to  have  been  Christ 
before  that  coming,  thwart  as  plain  a  text  as  the  scriptures 
have,  and  if  tlicy  should  allow  it,  their  opposition  to  our  assertion 
must  appear  unsound  and  reprovable.  Howbeit,  since  Christ, 
as  the  fVord-God,  hath  lighted  all  men  antecedent  to  his  coming 
in  the  flesh,  as  most  of  our  objectors  confess,  and  that  the  apostle 
sa}s,  that  the  >\ord  was  Christ,  or  that  Christ  was  before  he 
came  in  the  llesh.  in  that  Christ  was  in  the  wilderness,  a  rock 
to  Israel,  (1  Cor.  x.  3,  i.)  unless  Christ  and  the  Word  are  two 
distinct  beings,  or  that  there  be  two  distinct  Christs,  Christ 
was  that  light  vvhicli  lighted  mankind,  and  that  very  Light 
with  which  mankind  was  lighted,  was  tlie  very  Christ  of  God, 
and  consequently  the  Light  has  been  called,  both  expressly  and 
implicitly,  Christy  before  that  visible  appearance  at  Jerusalem. 

Nor  is  the  allegation  of  that  scripture  against  us,  pertinent 
to  the  matter  in  hand,  viz.  "  which  none  of  the  princes  of  this 
world  knew,"  &c.  for  that  was  spoken  in  reference  to  the  wis- 
dom which  had  been  hid,  and  not  to  the  mere  manhood  of  Christ. 
But  suppose  his  holy  manhood  concerned  in  it,  we  have  this  to 
say,  that  such  as  rejected  him,  and  much  more  those  that  cruci- 
fied him  in  his  outward  appearance,  had  first  despised  and  slain 
him  within.  They  were  of  those,  as  Job  said,  »<  who  rebelled 
against  the  light  and  loved  not  the  ways  thereof."  And  I  af- 
firm, against  all  opposers,  that  it  was  by  the  sight  this  Divine 
light  within  gave  to  Simeon,  Peter,  Nathaniel,  and  all  others 
who  believed  in  him,  that  they  truly  came  to  confess  him,  and 
suffer  for  him.  Yea,  such  as  had  not  out  sinned  their  day,  and 
finally  hardened  their  hearts,  as  others  by  wicked  works  had 
done,  but  through  the  light  of  the  Lord,  had  in  good  measure 
kept  their  consciences  void  (If  offence,  they  received  and  em- 
braced him.  The  Light  knew  its  own.  The  lesser  led  to  the 
greater,  and  the  greater  light  as  naturally  attracted  the  lesser, 
as  we  may  sec  fire  docs  every  day. 


192 

To  conclude  this  particular,  let  me  add,  that  they  were  not 
the  princes  of  this  world  that  put  him  outwardly  to  death  ;  for  it 
came  by  the  envious  and  wicked  accusations  of  the  Jews,  (a 
broken  conquered  people,)  to  Pilate,  governor  of  a  province  only. 
Therefore,  since  I  believe  what  the  apostle  saith  to  be  true,  I 
have  rather  reason  to  infer,  that  it  was  meant  of  Christ  mystic- 
ally, than  of  that  visible  body.  However  it  be,  that  part  of  our 
adversaries'  objection  about  the  lii^ht's  not  being  called  Christ, 
antecedent  to  his  coming  in  the  flesh,  can  be  of  n(»  weight  to  the 
matter  under  debate,  since  we  have  so  evidently  made  the  con- 
trary appear. 


CHAPTER  XVI. 

Tht  third  part  of  the  objection :  If  Christ  ivas  enjotjed  under  ihe 
law,  as  he  was,  if  the  light  be  Christ,  why  was  he  tijpijied  ?  is 
proved  of  no  force.  The  type  and  anti-type,  in  some  respects, 
may  be  at  one  and  the  same  time.  This  is  proved  by  plenty  of 
scripture.  Our  adversaries^  opposition  and  cavil  weak  and  7i7i- 
successful. 

The  third  part  of  the  objection,  and  what  seems  at  first  sight 
to  carry  something  of  moment  against  us,  is  this:  "  If  the  light 
within  be  Christ,  and  the  Jews  and  Gentilts  had  it  from  the  be- 
ginning of  the  world,  how  can  Christ  be  said  to  be  typified  out, 
as  not  come,  and  prophesied  of  to  come,  when  by  your  own  prin- 
ciple he  hath  been  always  come  ?"  I  answer,  this  part  of  the 
objection  is  in  some  respect  built  upon  the  same  mistake  as  was 
the   second,    namely,   that  the   illumination    within  is  entirely 
Christ ;  concerning  which,  I  have  plainly  and  truly  expressed 
myself  before.     I  will  tlierefore  faithfully  state  the  question  for 
them  thus:  "  Well,  but  still  you  saj,  Christ  lighte«l  Jews  and 
Gentiles  before  tijat  visible  coming;  if  so,  then  was  he  come,  by 
your  own  principle,  whilst  his  coming  was  typified  out,  and 
prophesied  of.     Doth   not  this  seem  a  contradiction  ?''  But  to 
this  I  say,  that  the  supposed  contradiction  arises  from  the  mis- 
take of  the  dispensations,  for  it  takes  for  granted  that  there 
was  no  difference  in  the  degree  of  illumination   before,  and  at 
the  coming  of  Christ  in  that   visible  manner  into  the  world, 
which  all  must  needs  confess.     For  as  I  wouhl  be  understood, 
when  I  call  the   light   before  and  after  Christ's  coming  in  the 
flesh,  '<  light,"  to  mean  but  one  and  the  selfsame  light  in  na- 
ture; so  let  none  apprehend,  as  if  we  ma(le  no  difterence,  by 
the  acknowledgment  of  a  more  eminent  manifestation  of  the  same 
light.    What  follows  then  ?  Why  thus  much  most  clearly,  that 


193 

under  the  enjoyment  of  the  lesser  manifestation  of  light,  suited 
to  the  then  clnldisli  state  of  the  Jews,  God  wa?.  plvas(  u  tn  ai».»re 
theui  after  an  expectation  of  ijiglKT  things.  b_y  i}.i)es  and  piopne. 
sies  of  that  fai"  more  exctihni  and  exceeding  glorious  (jispthsa- 
tion  of  the  light  and  lo\e  of  God  in  afttr  ag -s. 

The  end  of  God's  giving  tiie  Israelites  that  outward  propliet 
and  leader  Jloses^  was,  to  bring  to  the  inward  leader,  Ckrisit 
Jesus.  And  tliougli  they  through  carnaiit}  Hud  weakness,  were 
not  then  sensible  of  him,  so  as  to  stay  their  minds  upon  Iiim,  }et 
Moses  prophesied  of  iiim.  And  indeed,  ail  the  external  dealings 
of  God  with  men,  have  been  to  bring  to  Christ,  the  seed  within, 
which  is  able  to  '•  bruise  the  serpetiVs  head,'"  and  did  s  »,  in  some 
measure,  througli  all  ages.  So  tiiat  with  g(j!)d  reason  aini  truth 
we  may  assert,  Christ  the  light  was  the  rock  that  followed 
Israel  in  the  wilderness,  (who  is  the  rock  of  ages,  and  founda- 
tion of  all  generations,  and  who  ever  lighted  all  mankind,  (he 
same  ^estt^rday,  to  day,  and  lor  ever,;  yet  a  greater  maniiesta- 
tiou  of  that  Divine  ligiit,  might  be  typically  preached  forth  un- 
der the  enjoyment  of  the  lesser. 

And  that  we  herein  are  not  without  the  suffrage  of  the  scrip- 
tures to  our  defence,  1  would  lain  kn<iw,  if  notwithstanding  all 
those  outward  washings  of  those  times,  God  »lid  not  frequently 
press  the  M^vy  suostance  itself,  namely,  "  a  clean  heart,  nnd  a 
new  spirit;"  accounting  all  worship  short  thereof,  but  as  the 
**  cutting  off  a  dog's  neck,  and  offering  swine's  blot)d."  and  whe- 
ther Christ  himself  did  not  with  his  own  hands  give  the  bread 
and  wine  to  his  disciples,  and  yet  bid  tliem  •'  do  it  till  he  came  ?** 
Whence  it  is  easy  to  observe,  that  unless  those  contenders  say 
with  the  l^apisis,  the  bread  and  wine  are  the  very  Christ,  and  so 
make  Christ  giving  Ciirist,  thereby  destroying  the  nature  of  a 
sacrament,  and  instead  of  doing  it  till  he  come,  that  he  slumld 
come  whenever  they  receive  it,  which  ignorance  1  will  not  sup- 
pose them  guilty  of:  I  say,  unless  then  they  are  of  one  mind 
with  the  Romanists  in  the  matter  of  the  supper,  it  must  be 
granted  to  us,  that  Christ  present  gave  them  a  figure  of  Christ 
to  come.  Therefore  to  figure  out  Christ  to  come,  destroys  not 
Chiist's  being  come  ;  especially  taking  our  distinction  of  the 
lesser  manifestation  from  the  greater,  which  nevertheless  di- 
vides not  the  light,  but  that  it  remains  in  itself  One  pure 
eternal  Being  of  light,  and  Sun  of  righteousness  through  every 
dispensation.  And  thus  much  that  passage  I  have  already  ob- 
served from  the  apostle  Paul,  in  answer  to  the  second  part  of 
the  objection,  plainly  clears  to  us.  For  if  Christ,  typified  out, 
was  their  rock,  or  the  rock  of  that  age,  even  when  the  brazen 
serpent,  the  type,  was  in  beijig,  1  cannot  see  but  the  type  and 
the  thing  typified  might  be  at  one  and  the  same  time,  not  as  to 
degree,  but  nature  :  for  so  1  would  be  understood, 

2B 


194 

Before  I  conclude,  take  this  notable  saving  of  Christ  to  the 
Jews,  and  what  may  be  colhtted  Iron)  it  to  our  pui  j)ose  :  '»  Bc- 
f(»re  Abraham  w«s,  1  am — Abraham  saw  luy  da}  and  rejoiced"  — 
(John  viii.  50,  67,  5b.)  which  affords  us  britfly  thus  much  : 
that  though  he  was  not  so  visibly  come,  yet  it  yvas  the  very 
same  he  that  came  above  one  thousand  six  hundred  years  ago, 
who  was  with  the  fathers  of  old,  and  that  Abraham,  who  lived 
one  thousand  nine  hundred  years  before  that  outward  appear- 
ance, saw  him,  and  his  day. — Helv.  Chron.  If  this  be  not  the 
import  of  the  place  1  know  none  ;  for  the  Jeyvs  not  believing 
him  to  be  the  Messiah,  thought  it  high  presumption  for  bin)  to 
compare  with  Abraham.  "  Art  thf)u  greater  than  our  father 
Abraham,  who  is  dead,  and  the  piophets  are  dead .''  Who  makest 
thou  thyself?"  said  that  unbelieving  people.  To  which  he 
answered,  (that  he  might  prove  himself  to  be  the  true  Messiali, 
the  Christ  of  God,)  "  Abraham  saw  my  day,  and  rejoiced." 
They  still  harping  upon  tiiat  visible  body,  or  outward  man.  not 
thirty  three  years  old,  replied,  "Thou  art  not  yet  fifty,  and 
hast  thou  seen  Abraham  r"  Taking  that  to  be  tiie  Messiah, 
the  Christ  of  God,  and  Saviour  of  the  world,  he  meant,  which 
they  saw  with  their  carnal  eyes.  To  which  he  rejoined  with  a 
*'  Verily,  verily  I  say  unto  you,  before  Abraham  was  I  am. 
Then  took  they  up  stones  to  cast  at  him,"  &c.  By  all  which  it 
is  most  clear,  that  unless  our  adversaries  will  deny  him  that  so 
spoke  to  be  Christ,  who  singled  and  distinguished  himself,  as 
the  Messiah,  the  Christ  of  God,  and  Saviour  of  the  world,  from 
that  visible  body,  not  fifty  years  old  indeed,  both  Christ  that 
then  spoke  must  needs  have  been  long  before  Abraham's  time, 
and  that  such  holy  ancients  were  not  without  a  sight  and  pros- 
pect of  him,  and  the  day  of  his  glorious  appearance,  or  that 
most  signal  manifestation  of  himself  in  the  body  prepared  for 
that  great  and  holy  purpose,  witness  the  exceeding  clear  and 
heavenly  propliecies  in  the  scriptures  of  truth,  that  were  as  so 
many  forerunners,  or  introducers  of  the  evangelical  state. 

And  this  is  unquestionably  confirmed  to  us,  by  that  known 
and  weighty  expression  of  the  apostle  Paul  to  the  Romans  : 
*<  Whose  are  the  fathers,  and  of  whom,  as  concerning  the  flesh, 
Christ  came,  who  is  over  all,  God  blessed  for  ever.  Amen.'* 
Rom.  ix.  5. — Since  here  both  Christ  is  distinguished  from  the 
body  he  took,  and  also  made  one  with  God,  who  is  over  all 
blessed  for  ever.  Amen.  As  much  as  to  say  :  <*  Of  whose  flesh 
Christ  took,"  therefore  Christ  was  before  he  took  it ;  or,  his 
taking  it  did  not  only  constitute  him  Christ,  which  Christ  is 
God.  And  if  God,  (which  cannot  be  said  of  mere  flesh,  or  any 
corporal  lineage,)  then  must  he  have  been  from  all  everlasting. 

To  conclude,  as  Abraham  outward  and  natural,  was  the  great 
father  of  the  Jews  outward  and  natural,  whose  seed  God  pro- 


195 

mised  to  bless  with  eartlily  blessings,  as  Canaan,  &c.  and  that 
they  were  figurative  of  tlie  one  seed  Christ,  and  such  as  he 
should  beget  to  a  lively  hope,  through  the  power  of  his  spiri- 
tual resurrection,  it  will  consequently  follow,  that  this  seed 
must  be  inward  and  spiritual ;  since  one  outward  thing  cannot 
be  the  proper  figure  or  representation  of  another.  JSor  is  it 
the  way  of  holy  scripture  so  to  teach  us.  The  outward  lamb 
siiows  forth  the  inward  lamb  ;  the  Jew  outward,  the  Jew  in- 
ward. As  God  attended  the  one  with  many  .singular  outward 
mercies,  (to  say  no  more,)  above  other  nations,  so  doth  he  benefit 
the  Jew  in  spirit,  above  all  other  people, 

1  have  these  two  short  arguments  farther  to  prove  what  I 
believe  and  assert,  as  to  the  spirituality  of  the  true  seed,  and  a 
clearer  overthrow  it  is  to  the  opinion  of  our  adversaries  con- 
cerning the  true  Christ.  First,  every  thing  begets  its  like. 
What  is  simply  natural  produces  not  a  spiritual  being.  Mate- 
rial things  bring  not  forth  things  that  are  immaterial.  Now 
because  the  nature  or  image  begotten  in  the  hearts  of  true 
believers  is  spiritual,  it  will  follow,  that  the  seed,  which  so 
begets  and  brings  forth  tliat  birth,  must  be  the  same  in  nature 
with  that  wliieh  is  begotten,  therefore  spiritual.  Then  Christ's 
body,  or  what  he  had  from  the  virgin,  strictly  considered  as 
such,  was  not  the  seed. 

Secondly,  it  is  clear  from  hence.  The  serpent  is  a  spirit.  Now 
nothing  bruises  the  head  of  the  serpent  in  man,  but  something 
that  is  also  internal  and  spiritual,  as  the  serpent  is.  But  if 
that  body  of  Clirist  were  only  tlie  seed,  then  could  he  not  bruise 
the  serpent's  head  in  all,  because  the  body  of  Christ  is  not  so 
much  as  in  any  one,  (though  too  many  have  weakly  concluded 
it  upon  us,  from  a  perversion  or  mistake  of  our  doctrine  of 
Christ  in  man,  by  his  light  and  spirit,)  and  conseqiiently  the 
seed  of  the  promise  is  an  holy  and  Spiritual  Principle  of  light, 
life,  and  power,  that  being  received  into  the  heart,  bruis-th 
the  serpent's  head.  And  because  the  seed,  (which  in  this  sense, 
cannot  be  that  body,)  is  Christ,  as  testify  the  scriptures,  the 
sted  IS  one*  and  that  seed  Christ,  and  Christ  God  over  all^  blessed 
for  ever,  (Gal.  iii.  xvi.)  we  do  conclude  that  Christ  was,  and  is, 
the  Divine  Word  of  light  and  life,  that  was  in  the  beginning 
with  God,  and  was  and  is  God  over  all  blessed  for  ever. 

And  tliat  this  may  yet  more  evid -ntly  appear,  let  it  but  be 
seriously  weighed,  tliat  antecedent  to  that  visible  appearance, 
the  seed  bruised,  in  good  measiire,  the  serpent's  head,  in  the 
holy  men  and  women  of  all  generations  ;  otherwise  they  had  not 
been  Ijolv,  but  aerps-ntine  and  wicked.  And  if  the  seed  was 
before,  and  that  seed  be  Christ,  because  there  is  hut  one 
Clifist,  as  well  as  but  one  seed,  it  doth  clearly  follow  that 
•  Christ  was  Christ,  before  that  outward  appeara7ice,  and  conse- 


196 

quently,  it  could  but  be  a  more  excellent  and  free  manifestation  oi* 
bis  truth,  rii^hteousness,  salvation,  wisdom,  power,  glory,  and 
dominion,  as  indeed  it  was. 

For  notwithstanding  that  this  heavenly  seed  was  in  some 
measure  known,  and  what  was  wrought  of  inward  deliverance, 
in  that  day,  was  by  and  through  the  power  and  virtue  of  it,  as 
tbe  minds  of  people  were  retired  to  the  word  of  God  nigh  in  the 
hearty  to  cleanse  and  redeem  ;  and  though  ])articular  persons 
might  arrive  at  great  attainments,  even  to  a  beholding  tlie  day 
of  the  seeds  complete  redemption,  and  conquest  over  all  its  op- 
pressors, when  what  was  but  in  the  condition  of  a  seed,  or  new- 
born child,  should  become  the  "only  Son,"  the  "wonderful 
Counsellor,  the  mighty  God,  the  Everlasting  Father,  and  the 
Prince  of  Peace,  of  the  increase  of  whose  government  there 
shall  be  no  end,"  as  speaks  the  prophet,  (Isa.  v.  6,)  yet  it  is 
granted,  through  that  good  understanding  the  Lord  hath  given 
us  in  these  weighty  things,  that  the  generality  were  but  weak, 
dark,  and  cmbondaged,  as  saith  the  apostle,  under  carnal  and 
beggarly  elements,  not  clearly  seeing  through  those  oufwaid 
services,  by  which,  if  I  may  so  speak,  God  held  them  in  hand, 
condescending  to  their  weakness,  that  he  might  both  keep  them 
from  gadding  after  the  pompous  invention,  and  idolatrous  wor- 
ship of  other  nations,  and  point  out  t«)  them,  under  their  great 
carnality,  that  more  hidden  glory  and  spiritual  dispensation, 
which  should  afterwards  be  revealed,  to  wit,  the  complete  re- 
demption of  the  soul,  and  reign  of  the  Holy  Seed,  from  the 
child  born^  and  the  son  given^  to  the  wondi'rful  Counsellor,  the 
mighty  God,  the  Everlasting  Father,  and  Prince  of  peace,  of 
the  increase  of  whose  government  there  shall  be  no  end. 

So  that  then  we  ought,  and  we  do,  by  absolute  force  of  truth, 
conclude  :  1.  That  the  seed,  which  is  Christ,  was  in  all  ages, 
with  Abraham,  with  the  Israelites,  with  the  prophets,  therefore 
lie  was  as  well  before  he  came  in  that  prepared  body,  as  then 
and  since.  2.  Yet  it  is  confessed,  that  he  was  not  so  clearly 
revealed,  perfectly  brought  forth,  and  generally  known  before 
his  so  coming  as  then  and  since,  but  more  darkly  figured  out  by- 
types  and  shadowy  services;  which  though  they  cleansed  not, 
saved  not,  redeemed  not,  yet  did  they  show  forth  a  more  hidden 
and  spiritual  substance,  that  was  able  to  cleanse,  save,  and 
redeem,  and  did  actually  all  that  received  it,  and  were  truly 
subject  to  it,  and  that  both  from  sin  and  wrath.  3.  That  it 
therefore  is  not  at  all  absurd,  that  the  more  excellent  manifes- 
tation of  truth,  should  be  typifi«'d  and  prophesied  of  under  the 
enjoyment  of  the  lesser,  since  the  reason  of  the  thing,  and  the 
testimonies  of  the  scripture  arc  so  express  for  it;  which  ends 
our  answer  to  this  particular. 


197 

CHAPTER  XVIT. 

The  fourth  part  of  the  objection  stated  and  considered.     Christ's 
death  and  sufferings  confessta  to,  and  rtspedea  :  tliey  were  bene- 
Jiciul  to  salvation.     The  light  oj  Christ  within  is  the  efficient 
cause  to  salvation  completely  taken. 

Having  considered  the  third  part  of  this  great  objection,  I 
am  jjow  come  to  what  iHiietiy  stumbles  the  pt'i)j)le,  with  respect 
to  the  light  within,  at  least,  as  1  apprehend  ;  and  tliat  is  this 
fourth  and  last  particular,  viz.  *•  But  if  the  light  in  every  man 
be  Christ,  how  doth  it  bear  our  sins,  and  are  our  iniquities  laid 
upon  it  ?  and  how  can  we  be  said  to  be  justified,  redeemed,  or 
saved  by  its  blood,  since  all  those  things  are  spoken  by  the 
holy  pen-men  of  the  man  Christ,  or  Jesus  born  at  Betlilelieni  ? 
Surely  you  wholly  invalidate  his  life,  death,  resurrection, 
ascension,  and  mediation,  by  this  belief  of  yours  in  the  light 
witliin." 

This  I  take  to  be  the  very  stress  of  the  matter,  collected  out 
of  the  most  forcible  writings  of  our  adversaries;  to  which  I 
answer,  and  let  him  that  reads  understand. 

It  must  be  considered,  in  this  last  part  of  the  objection,  how 
those  questions  can  be  applicable  to  the  light,  and  yet  be  recon- 
cilable with  those  scriptures  that  seem  to  attribute  all  to  his 
bodily  sufferings.  I  hope  to  make  appear,  that  as  we  exalt  the 
first,  so  we  dare  not  by  any  means  slight  the  last. 

The  Light,  or  rather  He  that  is  light  in  man,  for  so  I  have 
always  desired  to  be  understood,  (light  being  a  metaphor,  or  a 
word  taken  from  the  outward  day,  and  chiefly  so  termed,  be- 
cause of  man's  darkness,  which  is  thereby  discovered,)  hath 
been,  accordi«ig  to  scripture,  as  a  "lamb  slain  since  the  foun- 
dation of  the  world."  That  is,  the  world  had  not  been  long 
created,  before  man  being  envied  by  Lucifer  the  fallen  angel, 
was  betrayed  of  his  innocency  by  him;  and  sin,  by  disobedience, 
prevailing,  the  Light  or  Principle  of  Life,  under  whose  holy 
leadings  man  was  placed,  became  resisted,  grieved,  and  as  it 
were  slain,  which  word  slain  is  also  metaphorical.  That  is  to 
say,  the  innocent  pure  life,  was,  as  it  were,  wounded  unto 
death,  through  disobedience;  and  that  lamb-like  image,  in  which 
Adam  was  created,  by  him  through  rebellion  lost.  Thus  that 
holy  Principle,  which  God  placed  in  the  heart  of  Adam,  in  which 
was  true  light,  life,  and  power,  bore  the  sin,  was  pressed  under 
it,  as  a  cart  un<Ier  sheaves,  grieved  exceedingly,  and  as  it  were, 
quenched  with  iniquity. 

This  hath  been  the  condition  of  that  precious  and  elect  seed, 
spirit,  light,  life,  truth,  or  whatever  name,  equivalent,  any 
may  please  to  give  it,  ever  since  that  first  rebellion  to  this  very 


198 

^lay.  And  as  in  wicked  men,  God's  holy  Light  and  Spirit,  or 
that  principle  which  is  so  called,  hath  been  deeply  wounded, 
yea,  as  one  slain,  so  in  good  men,  that  have  had  a  sense  of  the 
world's  abomination,  hath  it  also  borne  many  burdens  and 
weights.  For  the  light  and  lift*  is  one  in  all,  though  not  treat- 
ed alike  in  all.  And  those  who  have  been  reformed  by  it,  and 
joined  to  it,  have  been  as  one  spirit,  and  have  not  been  without 
their  share  of  the  Lord's  heavy  sufferings,  from  the  ungodly 
world ;  which  was  as  well  a  filling  up  of  Christ's  sufferings 
that  were  bifore  his  outward  coming,  as  what  to  this  generation 
are  yet  heldnd  to  be  completed. 

And  as  at  any  time  disobedient  men  have  hearkened  to  the 
still  voice  of  the  Word,  that  messenger  of  God  in  their  hearts, 
to  be  aftected  atul  convinced  by  it,  as  it  brings  reproof  for  sin, 
which  is  but  a  fatberly  cliastisement ;  so  upon  true  brokenness 
of  soul,  and  contrition  of  s|)irit,  that  very  same  Principle  and 
Word  of  life  in  man,  has  mediated  and  atoned,  and  God  has  been 
propitious,  lifting  up  the  light  of  his  countenance,  and  replen- 
ishing such  humble  penitents  with  divine  consolations.  So  that 
still  the  same  Christ,  Word-God,  who  has  lighted  all  men,  is  by 
sin  grieved  and  burdened,  and  bears  the  iniquities  of  such  as  so 
sin,  and  reject  his  benefits.  But  as  any  hear  his  knocks  and  let 
him  into  their  hearts,  he  first  wounds,  and  then  heals.  After- 
wards he  atones,  mediates,  and  re-instates  man  in  the  holy 
image  he  is  fallen  from  by  sin.  Behold  this  is  the  state  of  resti- 
tutio;!! and  this  in  some  measure  was  witnessed  by  the  holy 
patriarchs,  prophets,  and  servants  of  God  in  old  time,  to  whom 
Christ  was  substantially  the  same  Savioiir,  and  seed  bruising  the 
serpent's  head,  that  he  is  now  to  us,  what  difference  soever  there 
may  he  in  point  of  manifestation. 

But  notwithstanding  it  was  the  same  light  and  life  with 
that  which  afterwards  clothed  itself  with  that  outward  body, 
which  did  in  measure  inwardly  appear  for  the  salvation  of  the 
soids  of  men,  yet,  as  I  have  often  said,  never  did  that  Divine 
Life  so  eminently  show  forth  itself,  as  in  that  sanctified  and  pre- 
pared body.  So  that  what  he  then  suffered  and  did  in  that 
transcendent  manifestation,  may,  by  way  of  eminency,  have  the 
credit  of  the  whole  work  unto  itself  tliat  he  ever  did  before,  or 
might  do  afterwaids  for  man's  salvation.  For  doubtless  the 
very  same  ligiit,  life,  and  power,  wliich  dwelt  in  that  fleshly 
tabernacle,  eminently  was  the  Cinivincer,  Condemner,  Saviour, 
and  Redeemer.  Yet  not  only  as  confined  to  that  blessed  body, 
but  also  as  revealed  in  the  hearts  of  men  ;  as  he  was  in  Paul, 
who,  not  cimsulting  with  flesh  and  blood,  against  the  Lord  of 
glory,  willingly  received  hitn  in,  to  bind  the  strong  man,  spoil  his 
goods,  and  cast  him  out,  tbat  he  might  reign  whose  right  it  was. 
And  that  the  Divine  Life,  Light,  Spirit,  Nature,  or  Principle, 


199 

which  resided  in  that  body  was  the  efficient  cause  of  salvation^; 
observe  the  lule  thai  is  jj,iveu  hiiii,  from  liie  great  work  he  was 
to  «jo,  namely,  "to  save  his  people  from  their  sins;"  there  is 
not  one  word  of  wratli,  hut  consequentially.  INow,  since  that 
sin  is  in  the  heart  and  conscience  of  mankind,  nothing  but  a 
Divine  Light,  Spirit,  or  Power  can  reacii  and  convey  purity  in- 
to iiiose  inward  parts,  and  consequently  that  must  be  the  Re- 
deemer and  Saviour  from  sin.  But  indeed,  those  who  have  a 
mind  to  naturalize  that  strange  figure  into  the  language  of  the 
holy  truth,  1  mean,  that  to  be  saved  is  only  to  be  saved  from 
wrath,  and  not  from  sin,  whose  assured  wages  is  wrath,  may 
have  some  interest,  though  no  reason  for  their  implacable  enmity 
against  an  inherent  holiness. 

But  1  further  confess,  that  his  righteous  life,  with  respect  to 
its  appearance  in  that  holy  body,  was  grieved  by  sin,  and  that 
the  weiglitof  the  iniquity  of  the  whole  world,  with  the  concern- 
ment of  its  eternal  well-being,  lay  hard  upon  him,  nor  w  as  his 
manhood  insensible  of  it.  Under  the  load  of  this  did  he  travel,  he 
alone  trode  the  wine  press  ;  that  is,  all  others  were  then  insensi- 
ble of  that  eternal  wrath,  which  would  be  the  portion  of  impeni- 
tent persons,  as  well  as  that  it  was  his  great  care,  and  dt^ep 
travel,  that  the  holy,  yet  oppressed  seed,  might  arise  over  the 
pressures  of  iniquity  in  the  hearts  of  men,  to  bruise  the  serpent's 
head  in  all.  And  as  outwardly  he  gave  his  outward  life  for  the 
world,  so  he  miglit  inwardly  shed  abroad  in  their  souls  the  blood 
of  God,  that  is,  the  holy  purtfying  life  and  virtue,  which  is  in  him, 
as  the  fiord  God,  and  as  which,  he  is  the  light  and  .life  of  the 
world. 

Tliis  was  it  w  hich  gave  the  manhood  the  understanding  it  had, 
and  fitted  it  f)r  so  great  an  embassy  ;  by  whose  power  alone  it 
fasted,  prayed,  preached,  cast-out  devils,  wrought  miracles, 
li\e«i  that  mos"  unblemished  lite,  patiently  suffered  death,  was 
raised  for  an  holy  confirmation,  maugre  all  the  military  opposi- 
tion of  the  Jews.  And  ihis  Divine  Power  it  was  which  accom- 
panied the  ministry  of  his  fidlowers  ;  rendering  it  efficacious  to 
conviction  and  conversion.  So  that  the  invisible,  spiritual,  and 
Divine  Life,  Principle,  or  Nature,  was  the  root  nnt\  fountain  of 
all  which  is  sometimes  ascribed  in  scripture  to  the  body,  by  that 
common  figure,  or  way  of  speaking  amongst  men,  the  thing  con- 
taining, which  was  the  body,  for  the  tidng  contained,  which  was 
the  Eternal  Power,  Wisdom,  Life,  &c.  Not  that  we  should 
irreverently  rob  the  holy  body  of  whatsoever  acknowledgment 
is  justly  due,  nor  yet  separate  that  which  God  hath  joined. 
Though  I  confess,  with  holy  fear,  1  dare  not  attribute  that  to  an 
external  prepared  being,  which  is  the  natural,  proper,  and  only 
work  of  the  Divine  light  and  life  to  operate  and  effect.  But 
certainly,  if  some  men  in  scripture  are  entitled  saviours  be- 


200 

cause  of  the  confributioii  of  their  trials,  travels,  and  labours 
towards  the  salvation  of  mankind,  of  much  more  right  is  ihat 
honour  ascribable  lo  him  who  had  the  Spirit  without  measure. 
For  I  do  freely  acknowledge  tlie  iioly  manhood  to  have  been,  in 
some  sense,  a  co- worker  and  partner  with  the  Divine  Lite  in 
those  trials,  weights,  sufferings,  and  travels  for  mankind.  Yet 
as  it  was  the  Divine  power  in  them  that  made  them  serviceable 
in  that  great  work,  so  was  it  the  Divine  Life  in  him,  which 
made  that  holy  manhood  wiiat  it  was;  and  therefore  ought  we, 
chiefly,  to  apj)ropnate  the  salvation  to  Christ,  as  the  fyord-Godf 
and  to  the  holy  iiianhood  not  any  otherwise  than  instrumentdlly, 
or  by  the  same  nivine  power  in  and  through  it:  1  mean,  as 
it  was  a  chtisen  instrument  or  vessel,  in  and  by  which  God 
declared  the  blessed  glad  tidings  of  love,  and  his  message  of 
reconciliation  to  the  world.  In  wiiich  lie  gave  the  most  heavenly 
example  of  purity,  and  through  whose  whole  life,  doctrine,  and 
death,  did  shine  forth  the  clearest  evidences  of  truth,  gotxiness, 
mercy,  patit-nce,  deep  travail  for  the  world,  self-denial,  holi- 
ness, and  triumphant  martyrdom. 

No  wonder  then,  if  he  be  called  a  Saviour,  who  not  only  came 
on  an  embassy  of  salvation,  but  when  come,  did  draw  many 
after  him,  wh«)  were  struck  with  the  authority  of  his  saungs, 
and  whom  he  allowed  for  a  time  to  have  their  eves  and  hearts 
upon  him,  as  in  that  state  present  with  them.  Hut  afterwards,  he 
lei  his  disciples  know,  of  how  much  benefit  it  would  be  to  them 
that  he  should  leave  them.  How? — Forever  and  in  all  capaci- 
ties ? — No.-  but  as  with  respect  to  his  outward  appearance,  that 
being  scattered,  in  that  day,  to  their  ov\n  measure  of  light, 
power,  and  life,  they  might  *'  know  him  no  more  after  the 
flesh,"  but  witness  iiim  come  into  their  hearts  a  Comforter,  who 
would  not  leave  his  true-hearted  discij)les  comfortless.  *♦  He  that 
is  with  you  shall  be  in  you." — John  xiv.  16,  17. 

To  be  brief,  that  I  may  yet  again  express  our  reverent  sense 
of  Christ's  manifestation,  so  far  as  relates  to  that  holy  thing 
that  should  be  born  of  Mary ;  take  these  few  particulars  in  my 
next  chapter. 


CHAPTER  XVIH. 

J  confession,  in  particular,  to  redemption,  remissionf  justification, 
and  salvation  by  Christ. 

I.  Though  we  believe  the  Eternal  Power,  Life  and  Light 
which  inhabited  that  holy  person,  who  was  born  at  Bethlehem, 
was  and  is  chiefly  and  eminently  the  Saviour,  "  for  there  is  no 


201 

Saviour  besides  me,"  saith  God,  yet  we  reverently  confess  the 
holy  manhood  was  instrumentally  a  Saviour,  as  prepared  and 
chosen  for  the  work  that  Christ,  the  Word-God,  had  then  to  do 
in  it,  which  was  actually  to  the  salvation  of  some,  and  intention- 
ally (»f  the  whole  world,  then,  and  in  ages  to  come;  suitable  to 
that  scripture,  "  Lo,  in  the  volume  of  the  book  it  is  written,  I 
comt-  to  do  thy  will,  (O  God,)  a  body  hast  thou  prepared  me," 
&c.  Heb.  X.  5.  7. 

II.  That  as  there  was  a  necessity  that  one  should  die  for  the 
people,  so  whosoever  then  or  since  believed  in  him,  had  and 
have  a  seal,  or  confii-mation  of  the  remission  of  their  sins  in  his 
blood  ;  and  that  blood,  alluding  to  the  custom  of  the  Jewish 
sacrifices^  shall  be  an  utter  blotting  out  of  former  iniquities,  car- 
rying them  as  intf»  a  land  of  forgetfulness.  This  great  assu- 
rance' of  remission,  from  the  wrath  due  upon  the  score  of  former 
ofTtnces,  do  all  rec<Mve  in  the  ratifying  blood  of  Christ,  who, 
repenting  of  their  sins,  believe  and  obey  the  holy  Light  with 
which  he  hath  lighted  them.  For  Paul's  being  turned  from 
darkness  to  the  light  in  his  heart,  was  one  and  the  same  with 
his  believing  in  the  Son  of  God  revealed  in  his  heart. 

HI.  This  more  glorious  appearance  ended  that  less  glorious 
service  of  the  Jews  ;  for  the  figures  being  completed,  the  sha- 
dows fell.  He,  in  that  body,  preached  and  lived  beyond  those 
beggarly  elements.  He  drew  religion  more  inward,  even  into 
the  secret  of  the  heart,  and  made  it  to  consist  in  an  higher  state 
of  righteousness,  called  evangelical;  and  at  once  became  both 
the  author  of  a  more  heavenly  dispensation,  and  therein  an  ex- 
ample to  all,  as  well  Jews  as  Gentiles  :  sealing  such  a  common 
and  general  religion  to  both,  with  his  blood,  as  would  for  ever 
end  the  difference  and  slay  the  enmity,  that  they  might  be  all 
one  in  Christ.  Thus  did  he  end  the  Jews'  external  services, 
and  overturn  the  Gentiles'  idolatries,  by  his  one  most  pure  and 
spiritual  offering  and  worship. 

IV.  It  plainlv  preaches  thus  much  to  us,  that  as  he,  whose 
body  the  Jews  outwardly  slew,  was  by  wicked  works  crucified 
in  the  streets  of  Sodom  and  Egypt  spiritually  so  called,  viz.  our 
polluted  hearts  and  consciences ;  so,  unless  we  come  to  know 
the  power  and  benefit  of  this  inward  life,  answering  to  and  ex- 
pressed by  that  outward  life  he  gave  for  .the  world,  that  will 
avail  us  little.  For  so  it  is,  and  very  marvellous  in  our  eyes, 
that  the  life  of  the  crucified  can  only  save  those  who  may  well 
be  reputed  the  criicifiers.  Oh  mystery  !  And  because  those  that 
did  not  actually  slay  him  outwardly,  have  slain  him  inwardly, 
that  is,  by  their  evil  spirits  resisting  and  quenching  his  spiritual 
appearance  to  their  souls,  tlierefore  must  such  really  know 
that  divine  life  inwardly  raised  and  shed  abroad  for  sanctifica- 
tion  and  redemption  from  sin.     Oh,  how  great  was  his  Jove  to 

2  C 


202 

man  !  Truly  larger  than  man's  cruelty  ;  avIio,  whilst  he  died  by 
uicked  men,  died  for  tliem  ;  and  when  dead,  they  could  not  hin- 
der him  from  rising  to  do  them  good,  who  had  done  their  worst 
for  his  destruction,  thereby  showing  mercy  to  those  who  showed 
they  had  no  mercy  for  him  nor  themselves.  <'  0  Jerusalem  ! 
Jerusalem  !  how  often  would  1  have  gathered  thee,  and  thou 
wouldst  not,"  &c. 

V.  That  expression  of  his  is  greatly  worth  our  notice,  "  I  lay 
down  my  life  for  the  world."  All  he  did  was  for  the  good  of  the 
world,  and  particularly  the  laying  down  of  his  life,  that  he  might 
both  express  his  love  and  our  duty.  Had  he  not  desired  man's 
salvation,  and  for  that  purpose  prepared  a  body  in  which  to  visit 
him,  and  by  his  daily  labours  among  men  to  further  their  eter- 
nal happiness,  the  Jews  had  never  been  able  to  put  him  to 
death.  But  being  come,  and  when  come  so  hardly  used,  herein 
did  he  recommend  his  great  love  to  us,  that  besides  the  inward 
weights  of  sin  he  bore  with  his  deep  concernment  for  man's 
eternal  well-being,  he  cheerfully  oftered  up  his  bodily  life,  to 
recommend  and  ratify  his  love  for  the  remission  of  sin,  and  gave 
us  an  holy  example  to  follow  his  steps.  But  these  words  will 
bear  another  sense  too,  as  do  those  bespoke  to  the  Jews :  "  un- 
less ye  eat  my  Uesh,  and  drink  my  blood,  you  have  no  life  in 
you."  John  vi.  51,  52,  53,  54,  62,  63 — Where  we  may  plainly 
see,  that  as  the  Jews  vainly  and  carnally  fancied  he  meant  his 
outward  body  only,  to  which  they  opposed  the  impossibility  of 
the  thing;  so  Christ  declares  their  mistake  of  his  meaning,  to 
his  disciples,  in  these  few  but  deep  words :  <'  the  flesh  profiteth 
nothing;  it  is  the  spirit  that  quickeneth."  So  that  the  words 
are  true  and  weighty  in  both  senses. 

VI.  And  we  further  acknowledge,  that  in  that  holy  body  the 
Divine  principle  of  light  and  life  did  discover  the  depths  of 
Satan's  darkness,  encounter  hell,  death,  and  the  grave,  and 
every  temptation  it  was  possible  for  the  serpent,  with  all  his 
power  and  subtility,  to  beset  him  with,  (in  which  sense  he  was 
made  like  unto  us  in  all  things,  sin  excepted,  that  he  might  be 
sensibleof  our  infirmities,)  yea,  the  Divine  life  travailed  under 
all,  administering  strengtii  to,  and  supporting  the  outward  man, 
that  it  might  answer  the  end  of  its  appointment,  and  in  the  end 
utterly  defeat  and  for  ever  overcome  the  power  of  the  tempter, 
bruising  the  serpent's  head  in  geveral,  as  prince  of  darkness 
and  God  of  the  world,  and  in  a  |)lain  combat  giving  him  that 
foil,  which  in  good  measure  shook  his  foundation^  divided  his 
kingdom,  chased  away  his  lying  oracles,  and  proved  a  very  fatal 
blow  to  his  whole  empire.  Which  holy  conquest,  obtained  by 
sweat  of  blood,  and  deepest  agonies,  with  holy  ])atience,  may 
not  unfitly  be  compjired  to  that  of  soirjc  worldly  prince  maintain- 
ing a  righteous  cause  against  an  usurperof  his  territories,  whom 


203 

he  puts  to  rout  iu  the  open  field,  (by  which  I  understand  the 
general  conquest,)  yet,  many  towns  and  cities,  and  citadels,  re- 
maining strongly  garrisoned,  (by  which  1  understand,  particu- 
lar men  and  women  enslaved  by  sin,)  they  are  not  thereby 
overcome,  though  the  approach  be  easier  to  them,  and  that  they 
are  truly  more  accessible  than  before. 

The  One  Seed,  wiio  is  Christ,  who  is  God  over  all  blessed  for 
ever,  though  he  gave  this  proof  of  his  everlasting  arm,  tiiat  it 
has  brought  a  general  salvation,  by  a  plain  overthrow  of  tiic  god 
of  this  world,  the  enemy  of  his  glory,  and  thereby  weakened 
his  power,  as  in  himself,  (which  is  the  single  battle  fought  in 
garments  rolled  in  blood  between  the  two  seeds,  spirits,  na- 
tures, and  powers,  God  and  mammon,  Christ  and  belial,)  yet 
there  are  also  many  towns,  cities,  and  citadels  to  vanquish, 
which  are  strongly  garrisoned  by  this  god  of  the  world,  to  wit, 
the  souls  of  men  and  women  possessed  and  enslaved  by  him. 
So  that  though  their  hearts  are  more  accessible  by  that  general 
victory  over  the  very  spirit  of  darkness,  and  that  light  may  be 
more  clear  and  broken  forth,  yet  unless  those  particular  places 
or  persons  are  besieged  and  taken,  their  goods  spoiled,  and 
houses  sacked  of  all  their  strange  gods,  and  so  come  to  be  re- 
deemed from  under  the  yoke  of  that  Pharaonian  task-master, 
reclaimed,  renewed,  sanctified,  and  divinely  naturalized  and 
brought  into  an  holy  subjection  to  him,  who  is  Lord  from  heaven, 
ihe  right  heir  of  all  things,  and  receive  his  mark,  and  bear  his 
image,  those  places  or  persons  must  needs  be  under  the  power 
of  the  prince  of  darkness,  the  god  of  this  v/orld,  who  reigns  and 
rules  in  the  hearts  of  the  children  of  disobedience. 

To  conclude,  we  say,  though  this  general  victory  was  obtain- 
ed, and  holy  privileges  therewith,  and  that  the  holy  body  was 
instrumentally  a  sharer  therein,  yet  botii  the  eificient  or  chief- 
est  cause  was  the  divine  light  or  life,  that  so  clearly  discrimina- 
ted and  deeply  wounded  this  mystery  of  iniquity  ;  and  thai  none 
can  be  thereby  benefitted,  but  as  they  come  to  experience  the 
Holy  Seed  ojlije,  who  is  God's  mighty  arm  of  power,  revealed  to 
effect  the  same  salvation  from  sin,  in  each  particular  consciencCf 
and  which  none  can  fail  of,  who  first  receive  it  as  a  light  that 
manifesteth  and  reproveth  every  evil  ivay,  and  continue  to  walk 
up  to  it  in  all  its  holy  manifestations. 

VII.  But  there  is  yet  a  farther  benefit  that  accrueth  by  the 
blood  of  Christ,  viz.  that  Christ  is  a  propitiation  and  redemption 
to  such  as  have  faith  in  it.  For  though  I  still  place  the 
stress  of  particular  benefit,  upon  the  light,  life,  and  spirit 
revealed  and  witnessed  in  every  particular  j)erson,  yet  in  that 
general  ajipearance  there  was  a  general  benefit  justly  to  be  at- 
tributed to  the  blood  of  that  very  body  of  Christ,  (which  hr  off  red 
up  through  the  eternal  Spirit,)  to  wit,  that  it  did  propitiate. 


204 

For,  however  it  might  draw  stupendous  judgments  upon  the 
heads  of  those  who  were  authors  of  that  dismal  tragedy  and 
bloody  murder  of  the  Scm  of  God,  and  died  impeniti-nt,  yet 
doubtless  it  thus  far  turned  to  very  great  aecount,  in  thai  it 
Avas  a  most  precious  offering  in  the  siglit  of  the  Lord,  and  drew 
God's  love  the  more  eminently  to  mankind,  al  least  such  as 
should  believe  in  his  name,  as  his  solemn  prayer  to  his  Father 
at  his  leaving  the  world,  given  us  by  his  beloved  disciple  doth 
plainly  witness. 

For  how  can  it  otherwise  be,  but  that  it  should  render  God 
most  propitious  to  all  such  as  believe  in  Christ,  the  Light  of  the 
world,  when  it  was  but  letting  his  only  begotten  Son's  suffeijjigs 
turn  to  their  account,  that  should  ever  believe  in  him.  Yea 
doubtless,  greatly  did  that  sacrifice,  among  other  of  his  weighty 
performances,  influence  to  some  singular  tenderness,  and  pecu- 
liar regard  to  all  such  who  should  believe  in  his  name,  being 
the  last  and  greatest  of  all  his  external  acts,  viz.  the  resisting 
unto  blood,  for  the  spiritual  good  of  the  world,  thereby  offering 
«p  his  life  upon  the  cross,  through  the  power  of  the  eternal 
Spirit,  that  remission  of  shif  God's  bounty  to  tlie  world,  might 
he  preached  in  his  name,  and  in  his  very  blood  loo,  as  tliat  which 
was  the  most  ratifying  of  all  his  bodily  sufferings.  And  indeed, 
therefore  might  it  seem  meet  to  the  Holy  Ghost,  that  redemp- 
tion, propitiation,  and  remission  should  be  declared,  and  held 
forth  in  the  blood  of  Christ  unto  all  that  have  right  faith  therein, 
as  saitli  the  apostle  to  the  Romans  :  *'  whom  God  hath  set  forth 
to  be  a  pr(»pitiation  through  faith  in  his  blood."  Rom.  iii.  25.  And 
to  the  Ephesians :  "  in  whom  we  have  redemption  through  his 
blood,  the  forgiveness  of  sins,"  &c.  Eph.  i.  7  —  Because  it  implies 
a  firm  belief  that  Christ  was  come  in  the  flesh,  and  that  none 
could  then  have  him  as  their  propitiation  or  redemption,  who 
withstood  the  acknowledgment  of,  and  belief  in  his  visible  ap- 
pearance, which  John  telis  us,  some  denied.  2.  That  he  came 
in  order  to  the  remission,  redemption,  and  salvation  of  the  world. 

3.  That  his  so  dying  was  both  an  evident  token  of  his  love,  and 
strong  argument  of  confirmation  of  his   message   and   work. 

4.  That  it  might  the  better  end  the  Jews'  shadowy  services,  by 
an  allusion  to  the  way  of  their  temporary  and  typical  sacrifices, 
as  the  whole  epistle  to  the  Hebrews  showeth.  .'?.  And  that  by 
bringing,  through  the  holy  light  in  every  particular  person,  into 
the  acknowledgment  of,  and  belief  in  the  blood,  which  was  rati- 
fying of  that  whole  appearance,  men  might  be  brought  to  the 
knowing  Christ  after  a  more  inward  and  spiritual  manner,  suit- 
able to  Christ's  own  words:  "  It  is  the  Spirit  that  quickens  ;" 
and  the  apostle  avers,  that  **  the  Lord  from  heaven  is  that 
quickening  Spirit  j"  by  which  eternal  Spirit  he  offered  up  him- 
self without  spot.    Nor  can  any  reasonably  suppose,  that  when 


205 

Christ  so  spoke  to  his  disciples,  explanatorily  of  what  he  haii 
obscurel}  and  in  parablts  said  to  tlie  Jews,  (hat  he  meant  not 
something  more  hidden  and  divine  than  what  they  and  the  Jews 
saw  ;  yet  that  which  liindred  those  Jews  from  the  i^nowlt  dge  or 
beiu'fit  thereof,  was  their  stumbling  at  him,  w  ithout  a  confessing 
of  whom  they  could  never  come  into  the  beholding  or  experienc- 
ing of  his  Divine  life  in  them. 

To  conclude.  That  body  was  the  Divine  Life's  :  "  a  body  hast 
thou  prepared  me,"  therefore  all  that  was  done  by  that  body 
towards  the  redemption  of  mankind,  was  eminently  the  Divine 
Life's.  Yet  because  many  times  actions  are  denominated  from, 
or  appropriated  to  the  instrument,  as  the  next  cause,  though  not 
the  etiicient  or  most  eminent  cause,  therefore  the  scripture 
speaks  forth,  (as  indeed  is  the  propriety  of  both  the  Hebrew  and 
Greek  tongues,)  parabolicall),  hyperbolicaily,  metaphorically, 
the  inward  substance  and  hidden  life  of  things,  by  things  more 
exterior  and  obvious  to  the  sense,  to  the  end  that  such  myste- 
ries might  be  the  better  accommodated  to  vulgar  capacities. 
Consider  w  hat  I  say,  with  this  qualification,  that  ultimately  and 
eliiefly,not  wholly  and  exclusively,  tlie  Divine  life  in  that  body 
was  the  Redeemer.  For  the  sufferings  of  that  holy  body  of  Jesus 
had  an  engaging  and  procuring  virtue  in  them,  though  the  Di- 
vine life  was  that  fountain  from  whence  originally  it  came.  And 
as  the  Life  declared  and  preached  f6rth  itself  through  that  holy 
body,  so  those  who  then  came  to  the  benefit  procured  by  the 
Divine  life,  could  only  do  it  through  an  hearty  confession  to  it 
as  appearing  in  that  body,  and  that  from  a  sense  first  begotten 
by  a  measure  of  the  same  in  themselves.  , 

This  is  the  main  import  of  those  places :  '<  whom  God  hath 
set  forth  to  be  a  propitiation,'*  and  ♦♦  in  whom  we  have  redemp- 
tion through  faith  in  his  blood.'*  Rom.  iii.  25. — For  who  is  this 
He  whom  God  hath  set  forth,  and  in  whom  is  redemption  ?  Cer- 
tainly the  same  He  that  was  before  Abraham,  the  rock  of  the 
fathers,  that  cried  :  •'  Lo,  I  come  to  do  thy  will,  (0  God,)  a  body 
hast  thou  pre  pared  me,"  (Ueb.  x.  5,  7,)  which  was  long  before 
the  body  was  conceived  and  born.  But  may  some  say,  how  is  it 
then  his  blood  ?  Why,  just  as  the  body  is  his  body. 

Th(»se  who  had  faiih  in  that  blood  believed  his  visible  appear- 
ance, inasmuch  as  they  acknowledged  that  great  seal  and  ratifi- 
cation of  it,  to  wit,  the  shedding  of  the  blood  of  His  body  who 
came  to  save  the  world,  and  who  alone  is  the  propitiation,  re- 
demption, and  salvation  of  all  who  had  and  have  right  faith  in 
that  appearance  and  message  so  confirmed,  and  therefore  so  of- 
ten expressed  by  it,  as  including  all  his  whole  life  and  sufferings 
besides.  And  this  is  my  reason  for  it, — that  it  was  impossible 
for  any  man  in  that  day,  to  confess  to,  and  believe  in  the  Divine 
light  and  life  which  appeared  in  that  prepared  body,  but  from 


206 

the  inward  discoveries  and  operations  of  that  liglit  with  which 
Christ,  the  Word-God.  who  took  flesli,  liad  enlightened  l)im. 

However,  though  the  apostles  might  then  so  express  them- 
selves, thereby  to  assert  and  recommend  to  the  faith  of  all,  that 
eminent  and  blessed  manifestation,  and  the  great  love  of  Christ 
therein,  as  the  visitation  of  the  heavenly  life  through  that  pre- 
pared body,  and  the  deep  sufferings  of  both  for  the  world,  being 
true  and  spiritual  witnesses  thereof;  yet  it  was  never  intended 
that  any  should  barely  rest  there,  but  press  after  the  knowledge 
of  Christ,  by  faith  in  something  farther,  and  bey<md  that  body 
in  which  he  appeared,  not  excluding  our  belief  in  that  too. 
They  who  knew  Christ  after  the  flesh,  were  to  press  after  some 
more  spiritual  discovery  of  him  ;  and  it  was  expedient  that  they 
who  almost  doated  upon  his  outward  manifestation  should  be 
weaned  from  it,  to  the  end  his  more  interior  and  indeed  benefi- 
cial revelation  of  himself,  might  be  witnessed  by  the  soul. 

Faith  in  his  blood  was  requisite,  that  they  might  confess  him, 
whose  body  and  blood  it  was,  to  be  the  Christ,  who  is  God  over 
all,  blessed  for  ever;  which  was  the  great  question  with  the  Jews, 
viz.  whether  God  was  truly  manifested  in  that  body  of  flesh, 
which  they  saw  ?  So  that  the  stress  lies  in  confessing  to  the  Divi- 
Tiity  come  in  the  flesh  :  otherwise  they  would  have  rejected  not 
only  the  most  signal  suff'ering  of  the  whole  manifestation,  but 
consequently,  that  itself.  *To  conclude,  we  confess,  Ht  who 
then  appeared,  was  and  is  the  propitiation,  &c.  and  in  him  was 
redemption  obtained,  by  all  those  who  had  such  true  faith  in  his 
blood.  But  still  it  is  to  be  understood,  that  there  must  be  a 
witnessing  of  a  measure  of  the  same  light,  spirit,  and  power,  to 
appear  for  the  redemption  of  the  soul  from  the  pollution  of  sin, 
in  each  particular. 

VIII.  That  justification  came  by  faith  in  his  blood,  is  clear  in 
a  sense  ;  for  "  by  the  law  could  no  flesh  be  justified."  That  is, 
the  law  being  added  because  of  transgression,  certainly  the 
transgressor  could  not  be  justified  whilst  such,  by  that  law  which 
condemned  him/or  ftein^siicA.  Which  puts  me  upon  distinguishing 
betwixt  justification,  as  it  is  sometimes  taken,  viz.  for  remission, 
pardon  ov  forgiveness  of  sin  past  upon  repentance^  and  that  jus- 
tification which  implies  an  acceptance  with,  and  an  access  to 
God  as  a  keeper  of  the  law  of  the  spirit  of  life,  which  is  to  be  made 
inherently  just,  righteous,  or  holy. 

In  the  first  sense,  since  all  have  sinned,  no  man  can  be  justi- 
fied by  the  law  he  has  transgressed.  Therefore  that  great 
favour  and  mercy  of  remission,  pardon,  and  forgiveness,  was 
only  then  generally  preached  in  the  name  of  Jesus,  which  such 
as  believed  in  his  message  should  obtain.  Thus  "  by  the  works 
of  the  law  shall  no  flesh  be  justified,"  because  all  the  righteous- 
ness man  is  capable  of,  cannot  make  satisfaction  for  any  un- 


207 

righteousness  he  hath  committed  ;  since  what  he  daily  does,  is 
but  wliat  lie  daily  owes.  But  still  such  as  keep  the  law  arc  jus- 
tifii^d.  For  that  a  man  should  be  condemned  both  for  tnms- 
gressing  and  keeping  the  law  too,  would  be  ver}  hard. 
What  siiall  we  say  then,  but  that  justification  in  the  first  sense, 
since  Adam's  day  to  this,  hath  been  God' s  free  love  iipoii  rcpen- 
tance;  and  above  all,  that  by  Christ's  visible  appearance  and 
suffering,  and  in  his  name,  was  remission,  pardon,  or  fi)rgiveness 
preached,  or  held  forth  to  the  whole  world,  upon  their  believing 
therein,  more  eminently  than  ever. 

But  in  the  last  sense,  no  man  can  be  justified  but  as  he  is 
made  J2ist,  and  is  found  actually  doing  the  will  of  God.  That  justi- 
fies— that  is  it  which  gives  acceptance  with,  and  access  to  God. 
In  this  sense  it  was  the  apostle  said,  such  as  are  "  the  doers  of 
the  law  shall  be  justified,"  and  not  from  tlie  guilt  of  what  they 
formerly  did  against  it,  by  their  after  keeping  it ;  for  that  is  the 
free  love  of  God  alone,  upon  the  repentance  of  the  creature; 
which  hath  been  in  all  former  ages,  but  never  so  eminently  held 
forth  to  the  world,  as  by  the  coming  of  our  Lord  Jesus  Christ  in 
the  flesh. 

So  that  thus  far  we  can  approach  the  honester  sort  of  profes- 
sors of  religion,  or  rather,  we  were  herein  never  at  a  distance 
from  them,  viz.  that  men  may  be  reconciled,  and  in  a  sense 
justified,  while  sin  may  not  be  totally  destroyed.  That  is,  God 
upon  their  repenting  of  past  sins,  though  not  then  clearly  purg- 
ed from  the  ground  of  evil,  may,  and  we  believe,  doth  remit, 
pardon,  or  forgive  former  offences,  and  is  thus  far  reconciled  ; 
that  is,  he  ceaseth  to  be  angry,  or  at  a  distance  from  them,  as 
when  they  went  on  in  a  state  of  disobedience  to  the  light.  Yet 
for  ever  we  must  affirm,  that  no  man  or  woman  can  be  made  a 
child  of  God,  but  as  the  new  birth,  regeneration,  and  the  divine 
and  heavenly  image  comes  to  be  witnessed  through  the  putting 
off  the  old  man  and  his  deeds,  and  being  baptized  by  the  Holy 
Ghost  and  fire  into  the  one  holy  body,  of  which  Christ,  the  im- 
maculate lamb  of  God,  is  head  and  Lord.  So  that  all  those  who 
apply  to  themselves,  or  others,  the  promises  due  to  this  state, 
unto  that  before  mentioned,  heal  themselves  or  others  deceitful- 
ly ;  and  God  will  judge  for  those  things.  So  let  all  people  con- 
sider with  sobriety  and  moderation,  if  the  things  we  assert  are 
not  most  agreeable  to  the  scripture,  and  that  light  of  truth 
which  is  in  their  own  consciences,  to  which  we  most  of  all  desire 
to  be  made  manifest. 

IX.  Nor  is  this  all  the  good,  the  coming  and  sufferings  of  that 
blessed  manhood  brought  unto  the  world.  For,  having  been 
enabled  so  effectually  to  perform  the  will  of  God  living,  and 
liaving  so  patiently  suffered  the  will  of  wicked  men,  dying, 
therein  freely  offering  up  his  most  innocent  life  for  the  world. 


208 

he  certainly  obtained  exceeding  great  and  precious  gifts, 
which  as  every  man  comes  to  beiieve  in  the  light  wherewith 
Christ  Jesus  hath  enlightened  him,  and  to  be  led  by  it,  he  shall 
assuredly  feel  a  particular  benefit  to  himself,  accruing  from 
that  general  one  procured  by  him,  who  so  laid  down  his  life  for 
the  world. 

In  short)  as  we  cannot  but  acknowledge  him  a  Saviour  in 
that  very  manifestation,  or  coming  in  that  prepared  body,  who 
appeared  so  extraordinarily  to  visit  the  world  with  his  marvel- 
lous light  and  trutli,  and  to  turn  their  minds  from  error  and 
darkness,  and  who  actually  ccmverted  and  reclaimed  many, 
and  endued  his  followers  with  his  own  heavenly  light,  life,  and 
power,  whereby  to  supply  his  exterior  absence  with  a  most  live- 
ly, piercing,  and  effectual  ministry,  for  the  completing  of  the 
rest,  from  generation  to  generation  ;  so  must  we  needs  attribute 
this,  chiefly,  to  the  Divine  light,  life,  and  power,  that  through 
the  manhood  of  both  Lord  and  servants,  put  forth  and  revealed 
itself  to  the  salvation  of  the  world. 

Nor  are  we  yet,  as  hath  been  often  hinted,  to  speak  strictly, 
to  ascribe  the  particular  salvation  of  every  man's  soul  to  the 
appearance  of  that  same  light  in  nature,  in  either  Lord  or 
servant,  (albeit  many  were  reached  in  their  very  hearts  and 
consciences  at  that  time,  and  great  and  mighty  things  were 
generally  procured,  and  Christ  in  that  manifestation  became 
the  author  of  salvation  unto  many ;)  but  rather,  as  he  is  the 
light  of  men  individually,  he  both  then  did,  and  now  doth  ap])ear 
in  the  hearts  and  consciences  of  men,  unto  the  awakening  of  them, 
and  turning  their  minds  from  the  darkness  of  tradition,  formal- 
ity, and  sin,  which  had  and  doth  overcast  and  darken  the  soul, 
to  that  blessed  light  in  men,  that  thereby,  (as  to  them,)  suffered, 
and  doth  yet  suffer,  so  great  and  tedious  an  eclipse.  1  say, 
this  is  the  effi^cient  cause  of  salvation,  and  all  other  exterior 
visitations  and  ministries  of  assistance,  though  from  the  same 
light,  are  in  respect  of  the  ligiit  in  every  single  man  or  woman 
but  instrumental,  and  secondary. 

In  this  sense,  then,  man  is  only  a  saviour  instrumentally, 
but  Christ,  both  with  reference  to  his  bodily  appearance,  and  in 
the  ministry  of  his  servants,  is  the  most  excellent  means,  and 
the  only  efficient  cause  of  salvation,  as  revealed  and  obeyed  in 
the  consciences  of  men.  So  that  the  question  is  not,  whether 
Quakers  deny  any  benefit  to  redound  by  Christ's  bodily  suffer- 
ings? But  whether  the  professors  allow  and  acknowledge  the 
main  of  the  work  to  the  Divine  life  and  light  ? 

In  short,  he  was  the  general  Saviour  in  that  eminent  appear- 
ance  at  Jerusalem,  in  which  he  did  so  many  great  and  good 
things  for  mankind;  and  is  an  effectual  Saviour  to  every  parii- 
ffiUar  -person,  as  we  find  him  in  our  hearts,  an  holy  light,  showing 


209 

siiif  reproving  for  if,  and  converting  from  if,  into  the  holy  nature 
of  the  light,  Christ  Jesus,  to  he  iltsh  of  his  flesh,  and  bone  of 
his  hone. 

Thus  have  I  declared,  according  to  my  understanding, 
grounded  upon  my  experience  and  that  illumination  God  has 
given  me,  in  love  and  moderation,  the  very  truth,  weight,  and 
tendency  of  the  outward  coming  of  Christ,  and  his  deep  suffer- 
ings by  and  for  the  world.  And  also  the  nature  of  his  inward 
coming  into  the  souls  »)f  men  to  expel  the  darkness  that  lodged 
there,  and  give  unto  them  the  liglit  of  life.  In  both  which  res- 
pects, i  confess  him  to  be  the  Saviour  of  the  world  in  general, 
and  tlie  Saviour  of  each  man  in  particular.  But  that  the  benefit 
accruing  to  men  tiom  him,  as  the  general  Saviour,  is  only 
known  and  received  by  such  as  witness  him  a  particular  Saviour ; 
and  tliis  I  will  abide  by.  For  *♦  Christ  in  man"  becometh  '<  the 
hope  of  glory,"  and  man's  being  •'  changed  into  the  same  image, 
from  glory  to  glory,  even  as  by  the  Spirit  of  the  Lord^'*  (:2  Cor. 
iii.  IS,)  is  the  salvation  and  perfection  of  every  true  christian. 


CHAPTER  XIX. 

That  Christ  is  (he  Light,  or  the  Light  is  Christy  proved  from  scrip- 
ture, and  so  concluded  ;  notwithstanding  two  objections,  which 
are  fully  answered. 

That  which  remains  to  complete  our  scriptural  discourse  of  the 
Divine  light,  is  to  pronounce  it  that  which  our  enemies  despise 
to  call  it,  and  do  not  a  little  undervalue  both  us  and  it,  because 
we  do  ;  I  mean  Christ.  Not  that  the  mamfcstntion  of  light  in 
every  conseience  is  the  entire  Christ,  but  that  Christ,  the  Word- 
God,  is  that  Light  of  righteousn*  ss.  which  lighteth  n\\  men. 
For  which  the  scripture  is  most  express  in  that  so  well  known, 
but  little  believed  passage,  delivered  to  us  by  the  beloved 
disciple,  who  best  knew  what  his  Lord  was,  and  stood  in  no 
need  of  any  of  their  information  how  to  denominate,  or  rightly 
character  him  ;  although  they  and  others  implicitly  accuse  liira 
of  weakness,  obscurity,  nay  error,  if  not  blaspJiemy  tern,  who 
make  it  all  this,  and  if  it  were  possible  more,  in  a  poor  Quaker, 
for  only  believing,  on  pure  conviction,  this  (me  weighty  passage: 
«  That  was  the  true  Light  which  enlightens  all  mankind  coming 
into  the  world." 

I  have  so  thoroughly  handled  this  matter,  in  a  late  book  en- 
titled "The  Spirit' of  Truth  Vindicated,"  that  I  need  the  less  to 
eidarge  at  this  time,  to  which  i  refer  the  reader  for  satisfaction 
concerning  some  objections  raised  against  the  place.     However, 

2D 


210 

I  will  briefly  consider  it  here  ;  and  that  our  believing  Christ  to 
be  an  universal  and  sufficient  light,  and  that  liglit  to  be  Christ, 
may  stand  in  the  view  of  the  world  upon  so  good  a  foundation 
as  the  testimony  of  that  divine  and  well  beloved  apostle,  I  shall 
observe  that  two  things  are  commonly  urged  against  our  un- 
derstanding of  the  first  nine  verses  of  John,  as  they  respect  the 
light. 

1.  Some  say,  that  the  light  here  s])oken  of,  is  not  a  superna- 
tural, and  consequently  no  saving  light,  but  the  light  of  common 
reason.  Otiiers  call  it  the  light  of  nature,  decayed  by  the  fall; 
and  what  conviction  ariseth  thence,  is  only  the  imperfect  re- 
mains of  that  natural  light,  which  these  men  who  thus  speak, 
grant  all  have,  as  well  before  as  after  Christ's  coming  in  the 
flesh. 

2.  Others  say,  that  this  is  indeed  an  universal  and  saving 
light,  but  they  restrain  it  to  Christ's  visible  ap])earance,  and 
make  the  all,  to  be  all  those  only  that  shall  believe,  and  the  world 
to  be  the  new  spiritual  world  Christ  came  to  create,  by  saving 
knowledge,  which  believers  come  into. 

I  will  briefly  answer  both,  and  therein  as  well  all  those  who 
hold  the  former,  as  those  who  maintain  the  latter. 

It  is  agreed  by  the  first  sort,  that  in  the  beginning  of  this 
chapter,  Christ's  eternal  divinity  is  declared  by  the  evangelist, 
since  some  of  them  tell  us,  out  of  Eusebius,  that  it  was  written 
on  that  very  occasion ;  one  Cerinthus  then  denying  any  sucli 
thing. 

*<  The  Word  was  with  God,  and  was  and  is  God."  John  i.  1. 
This  God,  the  same  person  tells  us  in  his  first  epistle,  "  is  light ;" 
that  "  by  him  all  things  were  made,"  and  among  the  rest  man- 
kind. He  then  tells  us  that  this  Word  bad  life,  and  from  thence 
descends  to  inform  us  what  the  Word  was  with  respect  to  man  : 
*'  In  him,"  the  Word,  "  was  life,  and  the  life  was  the  light  of 
men  ;"  and  that,  as  such,  <«  He  was  that  true  light,  (and  not 
John,  who  only  came  to  bear  witness  of  that  true  light,)  which 
lighteth  all  mankind  coming  into  the  world."  John  i.  2,  3,  5,  9. 

That  this  light  is  divine,  and  no  otherwise  natural  than  as  it 
is  Christ's  nature,  or  natural  to  the  Word,  I  shall  thus  prove. 

Man  is  here  supposed  to  be  before  he  was  lighted,  therefore 
whatever  was  proper  and  natural  to  man,  as  man,  he  had  before 
he  was  enlightened.  That  is,  he  had  a  reasonable  soul,  endued 
with  intelligent  faculties,  and  that  clothed  with  a  body  fitted 
with  sensible  organs,..  The  latter  diff'ered  him  from  inanimate, 
the  former  from  irrational  creatures.  But  still  the  light,  with 
which  this  soul  is  lighted  in  reference  to  God  and  things  apper- 
taining to  its  eternal  well-being,  belongs  not  to  man,  as  man» 
Surely  then,  this  light  must  be  superadded,  that  is,  over  and 
above  man's  composition  as  a  mere  understanding   creature> 


211 

and  consequently  it  must  descend  from  above,  and  in  this  sense 
be  supernatural.  Thus  the  Word  created  all  things,  and  among 
them,  made  man,  and  lighted  man  with  a  supernatural  light. 

That  this  light  was  not  only  over  and  above  man's  nature, 
but  is  also  divine  and  saving  in  itself,  [  prove  fri)m  its  being 
the  life  of  the  Word.  For  if  the  life  of  the  Word  be  the  light  of 
men,  here  is  no  such  thing  as  descending  to  an  effeet,  to  prove 
the  light  Divine  ;  as  that  the  life  should  bring  forth  a  light,  and 
therefore  this  light  is  Divine,  because  the  life  of  the  Word  that 
])roduced  it  is  so.  I  say,  without  going  to  an  effect  for  a  proof  of 
the  light's  Divinity,  I  thus  undeniably  prove  it  from  the  life 
itself;  for  that  very  Divine  life  is  the  Light.  Not  that  it  cre- 
ateth  a  light,  or  brings  forth  a  light  as  a  cause  doth  an  effect, 
hut  is  that  very  light  itself.  So  that  unless  they  will  make  that 
iife  natural,  (I  mean  as  they  do,  created,  thougli  very  impro- 
perly, for  a  Divine  life  is  natural  to  Christ,)  they  cannot  con- 
clude the  light,  which  is  that  very  same  life  itself,  to  be' a 
mere  natural  light. 

If  then  the  very  life  of  the  Word,  be  the  Light  of  men,  then 
unless  the  life  of  the  Word  be  natural,  the  light  of  men  must 
be  supernatural,  divine,  and  infinite,  as  it  becomes  the  life  of 
the  Word,  (which  is  God,)  to  be. 

Tlie  life  of  the  Word  being  then  the  Light  of  men,  and  that 
without  any  descent,  and  consequently  divine,  1  have  no  need 
to  prove  it  saving,  till  our  opposers  have  divided  saving  from 
divine.  However,  let  me  briefly  say,  that  it  being  a  measure 
(if  the  true  light,  socalled  by  way  of  excellency,  far  transcend- 
ing John,  (for  as  such  is  he  preferred,  who  is  the  Enlightener,) 
and  that  it  was  through  John  all  should  believe  in  him.  And 
lastly,  that  to  those  who  received  him  as  the  universal  En- 
lightener, or  true  Light,  *<  he  gave  power  to  become  the  sons 
of  God,"  (John  i.  12,)  it  will  unanswerably  follow,  that  the 
light  is  saving.  And  indeed  I  have,  with  multiplied  arguments 
and  testimonies,  made  appear  from  scripture  and  story,  the 
universality  and  sufficiency  of  that  Divine  light.  Such  then  that 
say  it  is  decayed,  because  they  are  so  themselves,  methinks 
resemble  those  at  sea,  who  being  under  sail,  fancy  the  shore 
moves.  The  fault  is  in  the  eye,  blinded  by  the  god  of  the  world, 
and  not  in  that  blessed  light,  which  shines  unprofitably  upon 
the  blind,  through  their  own  blindness  got  by  disobedience. — 
Let  them  by  unfeigned  repentance  be  unsealed,  and  the  sun 
\vill  give  proof  of  its  light.  Darkness  ought  not  to  charge  ^he 
light,  but  itself,  that  it  sees  not.  Soirit:  confess  all  are  enlight- 
ened, but  deny  the  sufficiency  thereof,  and  so  refuse  to  be  ruled 
by  it,  and  live  up  to  it.  Let  them  first  obey  it,  before  they 
despise  it,  and  prove  themselves  above  it,  before  they  tiirow  it 
so  far  below  a  christian.     They  may  be  then  allowed  to  blame 


212 

the  light  as  impotent,  or  imperfect,  when  they  outlive  it,  or  can 
Jive  uncondemned  of  it,  and  their  experience  can  tell  us  its 
insufficiency  to  well-livini;.  If  is  vain  to  undervalue  that  which 
chargeth  hoth  with  duty  omitted,  and  sin  committed.  Happy- 
were  they,  if  leaving  prejudice  they  obeyed  the  ligfit  within  I 

However,  this  stands  sure,  that  the  life  of  the  Word  is  the 
light  of  men,  and  consequently  divine;  and,  to  say  nothing  of 
the  absurdity  of  their  i)hrase8,  there  I  will  leave  this  first  sort 
of  men,  and  their  fruitless  opposition. 

To  the  seccmd  interpretation  given,  destructive  of  that  scope 
we  say  the  text  has,  1  return  tiius  much. 

That  because  the  light  of  men  was  the  life  of  the  Word,  which 
Word  was  God,  by  whom  all  things  were  created  ;  and  that 
all  men  are  mentioned  in  that  place  controverted,  vviiieh  pre- 
supposeth  no  farther  qualification  in  order  to  have  tliis  light, 
than  being  born,  (one  of  tliat  all  men,}  into  tliis  world  ;  I  con- 
clude, that  it  is  not  only  a  most  false,  but  injurious  notion,  to 
assert  the  commencement  or  being  of  that  light  to  men,  only  to 
be  from  the  coming  of  Christ  in  the  flesh. 

Besides,  since  this  relates  to  the  whole  man.  which  Word 
begins  witlj  Adam,  and  ends  with  tlie  last  of  man's  race,  I  can- 
not citneeive  h  )W  that  exposition  can  be  valid  For  then  John 
would  have  been  before  Ciirist.  instead  of  Christ's  being  before 
Abraham  :  whereas,  therefore  is  John  denied  to  be  that  light, 
because  t!iat  true  Light,  by  way  of  excellency,  was  the  enlight- 
ener  of"  all  men,"  yea,  of  John  himself;  and  therefore  called, 
"  that  true  Light,"  that  is,  the  fountain  of  all  light,  light 
itself,  from  wliom  all  derive,  but  He  derives  from  none.* 

And  to  say  nothing  at  this  time  of  the  miserable  estate  those 
of  mankind  must  labour  under,  antecedently  to  Christ's  coming 
in  the  fiesh,  let  it  be  Cfmsidered,  that  these  first  nine  verses  in 
John,  relate  not  in  the  least  to  his  fleshly  appearance,  from 
whence  those  men  would  date  both  his  original,  and  man's  illu- 
mination ;  but  aie  a  ccmtinued  series  of  the  highest  proofs  of 
his  divinity,  tliat  we  might  as  well  know  what  he  was  before 
he  came,  as  when  he  did  come  :  and  the  one  was  an  introduc- 
tion to  the  oth'T.  Neitlier  is  it  fair  for  these  men  to  allegorize 
Christ  out  of  his  divinity,  and  yet  deny  us  any  allegory  to 
prove  it.  if  tlicy  deny  meanings  elsewhere,  let  them  do  so 
here.  It  misbecomes  men  that  have  their  wits,  to  rack  them  to 
prop  fancy. 

Further  let  me  add,  (John  i.  10.)  tiiat  as  he  who  then  came 
into  the  world,  was  the  same  that  created  that  world  into  which 
he  came,  and  was  therefore  previous,  or  before  such  coming ; 

*  Sec  Orjgen,  Chrjsostom,  Greg.  Eraflin,  Drus.  Zeger.  Cam.  Grot,  B.  Sand. 
Dv.  Ham. 


218 

so  neither  can  it  hold  that  the  world  into  which  man  comes,  is 
the  iii'w  creation,  since  it  is  no?  said,  "wh)  believe,"  which  is 
usually  j'lined  to  things  tf  ilmt  importance.  ♦' Believe  and  be 
saved."  &c.  Nor  can  sneh  as  do  not  believe,  be  totally  ex- 
cluded from  being  lighted,  since  the  wicked  could  not  rebel 
against  it,  if  they  had  it  not  ;  neither  men's  evil  actions  be 
rej.'roved  without  it.  John  iii.  19. — Eph.  v.  13.  So  that  all  such 
notions  are  foreign  both  from  scripture  and  reason. 

We  shall  conclude  tiien,  that  Christ,  the  W(»rd-God,  is  the 
light  of  t!ie  w  )rld.  and  that  all  are  enliglitened  by  him,  the 
Eteinal  Sun  of  righteousness;  thereh)ie  the  light  of  men  is 
Christ.  For  to  him,  Christ,  or  the  true  light,  John  testified, 
who  gives  wicked  men  to  see  their  unrighteousness,  and  who 
leads  good  men  on  in  the  way  ot  holiness,  which,  persevered  in, 
brings  ur!f]uesTi<»nai»ly  to  eternal  happiness;  and  without  which, 
all  imputa»"iu  of  general  acts  of  rigliteousness,  performed  by 
Christ  without  us,  will  avail  nothing  for  salvation  in  the  great 
and  terrible  day  of  (irod's  inquest  and  Juilgment,  when  all  shall 
be  judged,  not  by  the  deeds  any  other  hath  done  for  them, 
(wh<dly  without  them,)  but  according  to  the  deeds  done  in  their 
own  mortal  bodies. 

This  subject  I  shall  conclude,  with  a  few  reasons  for  the  uni- 
versality and  sufficiency  of  the  light  within,  that  we  may  not 
onlv  be  seen  to  have  the  scriptures  of  truth,  and  other  authori- 
ties, but  reason  also,  which  is  more  universal,  on  our  side  too. 


CHAPTER  XX. 

The  universalittj  of  the  Light  within,  proved  by  reason. 

That  there  is  an  universal  lights  the  universality  of  all  ages 
hath  plentifully  testified.  There  is  nothing  more  constant  now, 
that  can  plead  either  such  antiquity,  or  general  consent.  Not 
a  nation  in  the  world  ever  knew  an  age,  in  which  it  was  des- 
titute of  such  a  discovery  of  internal  light,  as  gave  them  to 
discern  evil  from  good  ;  that  virtue  was  not  ever  most  com- 
mendable, and  vice  above  all  things  pernicious  and  damnable. 
This  is  matter  of  fact,  which  I  have  already  proved,  and  the 
most  barbarous  of  nations  now  inhabited,  are  a  clear  demon- 
stration of  what  I  say.  I  conclude  therefore  since  both  wicked 
and  good  men  in  all  ages,  have  confessed  to  well  and  ill  doing, 
and  tbat  this  depends  upon  the  discovery  of  the  divine  light  of 
Chiist.  which  manifests  every  reprovable  action  ',  that  none  of 
mankind  are  exempted  from  this  illumination. 


214 

But  again,  it  is  highly  consistent  with  the  goodness  of  Godj 
and  order  of  his  creation,  since  it  seems  unreasonable  that  men 
should  have  the  benefit  of  a  natural  sun,  whicli  shines  on  the 
just  and  unjust,  by  wluch  to  direct  their  steps,  and  securely 
transact  all  temporal  affairs ;  and  yet  that  their  souls  should 
be  left  destitute  of  a  spiritual  luminary,  or  Sun  of  righteous- 
ness, when  in  C(>mparison  of  the  salvation  of  a  single  soul, 
Christ  counts  the  world  of  no  value.  The  soul  then  hath  eyes 
as  well  as  the  body  ;  and  as  men  may  see,  if  they  please,  when 
tlie  sun  is  in  the  outward  firmament,  unless  they  wilfully  close 
their  eyes,  so  may  all  rational  souls  see,  if  they  will,  by  their 
eye  of  reason,  that  spiritual  Sun,  which  gives  as  true  discerning 
and  direction  to  the  mind,  how  to  think  and  desire,  as  the  na- 
tural sun  doth  to  the  bf)dy,  how  to  act  and  walk  aright. 

Were  not  this  true,  men  would  miserably  charge  God  with 
neglect  to  his  creatures.  For  since  it  is  to  be  supposed  that 
God  made  nothing  but  with  a  design  it  should  acknowledge  a 
Creator,  after  its  respective  nature  ;  and  that  man's  duty  was 
peculiar,  namely  divine  homage  and  worship,  expressed  gene- 
rally by  a  life  corresponding  with  that  Being  who  made  him, 
it  is  just  that  we  believe  God  hath  indued  mankind  with  some- 
thing that  is  divine,  in  order  to  it ;  since  otherwise,  man  would 
be  destitute  of  that  which  should  enable  him  to  perform  that 
duty,  without  whicli  he  could  not  please  nor  rightly  acknowledge 
God.  If  then  all  mankind  ought  to  worship,  fear,  and  reverence 
God,  certainly  all  mankind  have  an  ability  from  God  so  to  do, 
or  else  perfect  impossibilities  are  expected,  man  of  himself 
being  a  most  impotent  creature.  But  it  can  never  stand  cer- 
tainly with  the  rectitude  and  justice  of  the  eternal  God,  to 
€xpeet  from  man  what  he  never  gave  him  power  to  do,  or  the 
improvement  of  a  talent  he  never  had.  In  short,  if  we  ought 
to  think  that  God  is  to  be  reverenced  and  worshipped,  we  must 
agree  that  God  endued  mankind  with  a  Divine  light  and  know- 
ledge, in  order  to  that  end,  or  say  with  the  man  in  Matthew, 
<*  God  is  an  hard  master,  and  austere  lord,  he  reaps  where  he 
never  sowed."  But  I  am  almost  afraid  that  the  principles  and 
prejudice  of  some,  incline  them  rather  to  think  hardly  of  God, 
than  favourably  of  the  light.  How  ill  doth  it  become  those  to 
object  an  impossibility  of  the  light's  bearing  their  iniquities, 
Avho  are  daily  wounding  it  with  their  rebellions  ? 

But  they  object,  some  deny  they  have  it,  and  others  by  their 
dissolute  lives  show  they  are  void  of  it.  To  which  I  say,  it  is 
not  impossible  for  a  life  of  worldly  care  and  pleasures,  and 
downright  debauchery,  to  darken  and  quite  blind  that  eye 
which  only  sees  the  light  of  truth,  and  being  kept  single,  pre- 
serves the  body  full  of  light.  But  this  makes  no  alteration  in 
the   light.     If  through  repentance  and  contrition  the  scales 


215 

fall  off,  the  light  refuses  not  itself  to  the  eye  that  can  and  wrj! 
see  it.  '1  lie  light  remains  unaltered,  it  is  man  that  changes. 
Would  the  running  mad  of  some  men  be  a  good  argument  to 
prove  mankind  irrational?  Neither  is  it  any  demonstration 
against  the  universality  of  the  light  within,  because  some  have, 
by  the  stupifyings  of  sin,  rendered  themselves  insensible  of  it. 

Nor  doth  ill  living  disprove  the  sufficiency  of  the  light, 
though  it  prove  disobedience  to  it.  Is  it  good  logic,  that  be- 
cause a  wicked  man  will  not  receive  good  advice,  therefore  he 
never  had  it  ?  And  what  better  reason  can  it  be  to  say,  njen 
disobey  the  light,  therefore  they  never  had  it,  whilst  that 
proves  they  had  it,  at  least  as  a  condemner  ?  A  man  may  be 
said  to  be  lighted,  when  he  knows  and  does  not  his  duty  ;  but 
rather,  I  confess,  when  he  becomes  abetter  man  by  such  illu- 
mination. In  the  first  sense,  all  are  illuminated  ;  in  the  last, 
only  such  as  follow  to  obey  the  light ;  for  they  will  find  their 
understandings  illuminated,  and  their  hearts  mended,  of  which 
the  disobedience  of  others  deprives  them.  In  short,  all  have 
light  to  reprove,  unless  they  have  quite  put  out  their  eyes ; 
but  such  only  have  it  beneficially,  as  their  teacher  and  direc- 
tor, who  receive  it  in  the  love  of  it. 

Since  then  the  consent  of  mankind,  the  goodness  and  justice 
of  God,  and  reason  of  the  thing  itself,  plead  so  strongly  for  the 
universality  of  this  light,  I  need  say  the  less,  and  shall  de- 
scend to  consider  its  sufficiency. 


CHAPTER  XXI. 

The  sufficiency  of  the  Light  proved  by  reason. 

Because,  as  well  the  sufficiency  as  universality  of  the  light, 
is  struck  at  by  our  adversaries,  it  shall  not,  I  hope,  seem  amiss 
if  I  say  something  briefly  to  it,  though  much  of  what  I  have 
said  about  the  other  may  be  referred  to  this. 

That  the  universal  light  is  also  sufficient,  is  a  belief  so  rea- 
sonable  and  necessary,  that  the  opposite  opinion  must  needs 
impeach  the  justice'  of  God;  All  grant  that  God  has  made 
man  rational,  and  capable  in  some  measure  of  the  knowledge 
of  his  Creator;  which  his  bare  capacity  would  never  have 
given  him,  unless  God  had  pleased  to  have  made  some  disco- 
very of  himself  suitable  to  that  created  capacity  in  the  crea- 
ture. Certainly  then,  since  God  desires  not  that  the  creature 
should  receive  a  wrong  impression  of  him,  while  he  requires 
universal  fear  and  reverence,  he  must  needs  have  given  some 
certain  and  sufficient  discovery  and  measure  to  the  creature^ 


216 

in  order  to  it,  by  those  lively  rnanifestations,  and  most  sensible 
touches  of  the  light  to  and  upon  the  soul,  which  cannot  bu;  be 
true,  clear,  and,  if  minded,  efficacious.     For  tiiat  God  should 
require  men  to  serve  iiim,  and  not  give  them  whai  is  siifficient, 
is  worse  than  not  to  give  at  ail.    Since  man's  not  obeying  such 
discoveries,  is  not  so  great  an  aggravation  of  his  neglect,  as 
the  imperfection  of  them  is,  either  «>f  the  insufficiency  or  un- 
willingness of  him  that  made  them,  to  do  otherwise.     What  is 
this  but  to  say,  that  God  expects  homage  from  men,  as  their 
sovereign  Lord,  and  that  they  live  uprightly  in  the  world,  and 
yet  that  he  has  not  given  them  ability  to  do  it  ?  He  pronounces 
such  miserable  who  conform  not  themselves  to  an  holy  life,  but 
gives  no  power  to  avoid  the  curse  ?  In  short,  though  reason  tell 
us  he  made  none  purposely  to  destroy  them,  but  rather  that  he 
might  be  glorified  in  their  salvation,  which  he  is  also  said  to 
invite  men  to ;  yet  that  he  designs  nothing  less,  by  leaving  all 
mankind  under  the  faintings  of  an  impossible  success.     But  as 
such  dismal  consequences  belong  not  to  the  truth,  so  we  are 
well  assured,  the  light  of  which  we  speak,  has  ever  been  suffi- 
cient to  the  end  for  which  it  has  been  given,  in  every  age,  both 
to  manifest  evil,  condemn  for  it,  and  redeem  from  the  power 
and  pollution  of  it,  by  the  holy  operation  of  its  power,  all  those 
who  arc  the  diligent  disciples  of  it.     For  it  seems  most  unrea- 
sonable that  the  spirit  of  darkness  should  be  sufficient  to  draw 
into  sin,  and  yet  that  the  Spirit  and  Light  of  Christ  should  not 
be  sufficient  to  redeem  and  save  from  it.     Since  therefore  we 
cannot  admit  of  any  insufficiency  in  the  light  within,   but  at 
the  same  time  we  must  suppose — First,  that  whilst  God  would  be 
rightly  worshipped,  he  has  too  darkly  discovered  the  way  how 
to  do  it  aright.    And  secondly,  that  his  gift  is  impotent.     And 
thirdly,  that  man  is  required  to  do  what  he  has  no  power  to 
perform.    And  fourthly,  that  whilst  God  requires  man  to  serve 
him,  he  hath  not  so  much  as  shown  him  what  way  he  ought  to 
do  it ;  which  are  consequences  most  unworthy  of  God.     We 
rather  choose  to  sit  down  contented  with  this  belief,  that  God 
who  made  man,  and  has  given  him  a  soul  capable  of  knowing 
and  serving  his  Maker,  hath  also  endued  him    with  divine 
knowledge,  by  a  superadded  light  and  power,  and  enabled  him 
thereby  to  live  subservient  to  that  knowledge.      That  God's 
gift  is  perfect  and  sufficient  for  that  work  ;  and  that  such  as 
are  led  by  it,  must  needs  be  led  to  God :  unto  whom  the  divine 
Light  naturally  tends,  and  attracts  as  that  from  whom  it  came, 
which  is  certainly  a  state  of  blessed  immortality. 

In  short,  accept  reader  of  these  few  arguments,  comprehen- 
sive of  these  two  chapters^  and  indeed  of  most  of  what  goes 
before. 


217 

1.  God  requires  no  man  to  do  any  thing  he  has  not  given 
him  first  light  to  know,  and  Thrn  power  to  I'm.  But  God  re- 
quires every  man  to  fear  him,  and  work  righteousness:  there- 
fore lje  has  given  every  man,  both  a  discovery  of  Ins  will,  and 
power  to  do  it. 

2.  No  man  ought  to  worship  the  true  God  ignorantly.  But 
every  man  is  commanded  to  worship  God  :  therefore  he  is  to 
do  it  knowingly. 

3.  No  man  can  know  God,  but  God  must  discover  it  to  him, 
and  that  cannot  be  without  light:  therefore  every  man  has 
light. 

4.  riiis  light  must  be  sufficient,  or  God*s  gifts  are  imper- 
fect, and  answer  not  the  end  for  Which  they  were  given.  But 
God's  gifts  are  perfect,  and  can  perform  what  they  are  design- 
ed for  :  therefore  since  the  light  is  his  gift,  it  must  be  sufficient. 

Thk  sum  is  this.  Every  man  ought  to  fear,  worship,  and 
obey  God.  No  man  can  do  it  aright,  that  knows  him  not.  No 
man  can  know  him,  but  by  the  discovery  he  makes  of  hin)self. 
No  discovery  can  be  made  without  light ;  nor  can  this  light 
give  that  discovery,  if  imperfect  or  insufficient  in  nature  : 
therefore,  all  have  a  sufficient  light  to  this  great  end  and  pur- 
pose, viz.  to  fear,  worship,  and  obey  God  ',  and  this  Light  is 
Christ. 


CHAPTER  XXII. 

The  question^  -who  he  is,  or  they  are  that  obey  this  divine  light, 
8fc.  ?  considered  and  anstvered  ;  being  the  character  of  a  true 
Quaker. 

I  am  now  come  to  my  last  question,  viz.  who  this  he  is,  or 
they  are,  that  obey  this  light,  and  in  obeying  attain  salvation  ? 

Or,  what  are  the  qualifications  of  those  that  obey  ihis  light? 
Not  what  are  their  names,  but  wliat  kind  or  manner  of  people 
are  they  ?  In  short,  whai  is  it  to  obey  the  light  ? 

I  think  f  have  so  fully  expressed  myself  ainady  in  this  mat- 
ter, that  with  an  ingenuous  reader,  I  might  be  saved  the  pains 
of  further  considering  it.  But  that  nothing  may  be  thought  to  be 
shiTnned  as  unanswerable,  which  is  so  easy  to  be  answered,  I 
must  tell  him  and  all  men.  and  that  not  yvithout  some  experi- 
mental knowledge  of  what  I  say,  that  such  obey  the  light,  who 
refrain  from  all  that  the  light  manifests  to  be  evil,  and  who  in- 
cline to  perform  all  that  it  requires  to  be  done.  For  example, 
when  the  light  shows  that  it  is  inconsistent  with  a  man  fearing 
God  to  he  wanton,  passionate,  proud,  covetous,  backbiting,  en- 


218 

vious,    wratliful,    unmerciful,    revengeful,    profane,  drunken, 
voluptuous,  unclean,  which,  with  such  liiie,  are  called  in  scrip- 
ture, «'  the  fruits  of  the  flesh,  and  works  of  darkness  ;"  (Eph.  v.) 
and  persons  so  qualified,  the  **  chililren  of  wrath,"  such  as  »<  de- 
light not  to  retain  God  in  their  knowledge,"  &e.  Rom.  i. — 1  say, 
when  the  light  discovers  these  things  to  be  inconsistent  with  a  man 
fearing  God,  he  who  truly  obeys  the  light,  denies  and  forsakes 
them,  however  cross  it  be  to  flesh  and  blood,  and  let  it  cost  him 
never  so  dear.     Though  relations  do  both  threaten  and  entreat, 
and  the  world  mock,  and  that  he  is  sure  to  become  the  song  of 
the  drunkard,  and  a  derision  to  his  ancient  companions.     No, 
lie  dare  not  conform   himself  any   more  to  tlie  fashions  of  the 
world,  which  pass  away,  and  which  draw  out  the  mind  into  vain 
and  unp'rolitable  delights,  by  which  the  just  in  him  had  formerly 
been  slain  ,*  neither  to  gratify  <*  the  lust  of  the  eye,  the  lust  of 
the  flesh,  and  the  pride  of  life,"  (Jam.  v.  6 — 1  John  ii.  i5,  16.) 
■which  are  not  of  the  nature  of  his  Father,  who  has  begotten  bet- 
ter desires  and  resolutions  in  him.     He  rejects  the  conversation 
he  once  had  in  the  world,  and  in  the  eye  of  its  children,  seems  a 
man  forlorn  and  distracted.  He  takes  up  the  cross,  despisvs  the 
shame,  and  willingly  drinks  of  the  cup  of  bitter  mockings,  and 
yields  to  be  baptized  with  the  baptism  of  deep    trials,  that 
Christ  Jesus  his  Lord  drank  of,  and  was  baptized  witli. 

He  is  as  well  taught  to  deny  the  religions,  as  cares  and  plea- 
sures of  the  world.     Such  as  profess  religion  from  what  they 
have  either  been  taught  by  others,  or  read  and  gathered  after 
their  carnal  minds  out  of  the  scriptures,  intruding  into  the  prac- 
tices of  either  prophets  or  apostles,  as  to  external  and  shadowy 
things,  not  being  led  thereto  by  the  same  power  they  had,  he 
can  have  no  fellowship  with.     He  counts  all  such  faith  and  wor- 
ship the  imagination  of  men,  or  a  mere  lifeless  imitation.     He 
prefers  one  sigh  begotten  from  a  sense  of  God's  work  in  the 
heart,  beyond  the  longest  prayers  in  that  state.  He  leaves  them 
all,  walks  as  a  man  alone,  fearing  to  offer  God  a  sacrifice  that  is 
not  of  his  own  preparing.     He  charges  all  other  faiths  and  wor- 
ships with  insufficiency,  and  mere  creaturely  power,  which  are 
not  held  and  performed  from  an  holy  conviction  and  prepara- 
tion by  the  angel  of  God,  the  light  of  his  presence,  in  the  heart 
and  conscience.     Therefore   it   is  that  he  goes   forth  in  the 
strength  of  his  God  against  the  merchants  of  Babylon  ;  and  woes 
and  plagues  are  rightly  in  his  month  against  those  buyers  and 
sellers  of  the  souls  of  men.     Ho  is  jealous  for  the  name  of  the 
Lord,  and  therefore  dares  not  speak   peace    to  them,  neither 
can  he  put  into  their  mouths,  but  testifies  against  all  such  ways. 
Freely  he  received^  freely  he  gives. 

Thus  is  this  man  unravelled,  unreligioned,  and  unbiittomed  as 
to  his  former  state,  wherein  he  was  religious  upon  letter,  form. 


219 

iuen's  traditions,  education,  and  his  own  imagination.  He  is  as 
a  man  quite  undone,  that  he  may  be  made  what  the  Lord  would 
have  liim  to  be.  Thus  is  he  convinced  ofsiuand  of  righteous- 
ness too ;  and  the  joy  he  once  had  when  he  girded  himself  and 
went  whitlier  he  listed,  is  now  turned  into  sorrow,  and  his  re- 
joicing into  howling.  He  has  beheld  God  in  the  light  of  his  Son, 
and  abhors  himself  in  dust  and  ashes.  Sin,  that  was  pleasant 
once  in  the  mouth,  he  finds  bitter  now  in  the  belly,  and  that 
which  the  world  esteems  worthy  of  their  care,  he  flies  as  a  man 
would  do  a  bear  robbed  of  her  whelps.  Sin  is  become  exceed- 
ing sinful  to  him,  insomuch  that  he  cries  out,  who  shall  deliver 
me  ?  He  labours  greatly,  and  is  very  heavy  laden  :  yet  he  is  not 
willing  to  fly  in  the  winter,  but  is  resolved  to  stand  the  trial  ; 
for  this  man  not  only  brings  his  former  deeds  to  the  light,  and 
there  suffers  judgment  to  pass  upon  them,  but  patiently  takes 
part  in  that  judgment,  who  was  so  great  an  accessary  to  them. 
Nor  doth  his  obedience  conclude  with  tlie  sentence  given  against 
past  sins,  and  himself  that  committed  them  ;  but  most  patiently 
endures  the  hand  of  the  Lord  till  his  indignation  be  over  past, 
and  till  that  which  condemned  sin,  (the  fruit,)  hath  destroyed 
the  very  root  of  it  which  hath  taken  so  deep  hold  in  his  heart, 
and  that  the  same  Spirit  of  judgment  that  condemned  sin,  is 
brought  forth  into  perfect  victory  over  the  very  nature  and 
power  of  sin.  This  judgment  is  found  and  felt  in  the  light,  there- 
fore do  the  sons  of  the  night  reject  the  knowledge  of  its  ways,  and 
the  children  of  the  day  rejoice  greatly  in  its  appearance. 

But  neither  is  this  all  that  mak<.*s  up  that  good  man  who  obeys 
the  light ;  for  a  complete  son  of  light  is  one  that  has  conquered 
and  expelled  the  darkness.  It  is  true,  he  was  once  darkness, 
hut  now  light  in  the  Lord,  because  he  hath  been  turned  from 
darkness  to  the  light,  and  from  satan's  power  unto  God,  who  is 
Light  itself,  and  with  him  is  his  fellowship  continually .-Eph.  v. 
1  John  i.  5,  (]. 

This  is  the  man,  wl^  iii  the  way  of  the  light  of  the  lamb  of 
God,  hath  met  with  inward  cleansing  ;  for  having  been  purged 
by  the  Spirit  of  judgment,  and  the  Spirit  of  burning,  (oilierwise 
called  the  severe  reproofs,  strokes,  and  terrors  of  the  liglit  in 
the  conscience,)  he  has  ever  a  watch  sot  up  in  his  heart.  A 
thought  must  not  pass  which  has  not  the  watch- word,  hut  at 
every  appearance  to  the  mind,  he  cries  •'stand;'  if  a  friend, 
and  owned  of  the  light,  (wlio  is  tlie  great  leader,  given  of  God 
for  that  purpose,)  then  he  entertains  it  ;  otherwise,  he  brings  it 
to  the  Commander  of  the  c<niscience,  who  is  to  sit  in  judgm.  nt 
uir>n  it.  Thus  is  Ciirist  the  Lights  King,  Judge,  and  Lawgiver. 
And  by  this  lie  grows  strong,  and  inereaseth  with  tlie  increases 
offiod.  Yet  he  often  reads  the  blessed  scri|)tures.  an-l  that 
'viih  much  delight;  greatly  admiring  the  exceeding  love  of  God 


220 

to  former  a£;es,  which  he  himself  witnesseth  to  be  true  in  this  j 
wher;^  also  man>  things  are  opened  to  his  refreshitit  >it.  So  is  the 
liglit  i hi' just  man's  path f  that  in  every  au,e  still  slimeth  brighter 
and  brighter/m  which  the  cleansing  blood  of  Jesus  (.'hiist  islelt 
to  cleanse  from  all  sin.  Thus  doth  he  bridle  his  thoughts,  so 
that  his  words  and  actions  off(  rid  not. — Jam.  iii.  1.  2,  3  Above 
all,  he  is  often  retired  to  the  Lord,  loves  fcliowshi|)  with  him, 
waits  for  dally  bread,  which  he  asks,  not  in  his  own  words,  stri- 
vings, or  will,  but  as  one  empt)  of  his  thoughts,  and  jealous  of 
the  peace  or  comfort  that  is  di'awn  from  thence,  he  silently 
wails  to  feel  the  heavenly  substance  brought  into  his  soul,  by  the 
immerliate  hand  of  the  Lord.  For  it  is  not  fetching  in  this 
thought,  or  remembering  the  other  passage  in  scripture,  or 
designedly  calling  to  mind  what  has  been  formerly  known,  that 
givts right  peace  ;  but  every  immediate  word  that  pmceeds  out 
of  the  mouth  oC  God,  that  can  satisfy  him.  In  short,  he  that  obeys 
the  light,  is  thereby  ♦«  taught  to  deny  ungodliness  and  worldly 
lusts,"  and  to  be  sober,  righteous,  patient,  humble,  meek,  upright, 
merciful,  forbearing,  forgiving,  peaceable,  gentle,  self-denying, 
constant,  faithful,  and  holy,  because  the  Lord  his  God  is  holy. 

Thus  have  I  given  a  brief  account  as  well  what  he  is  not,  as 
what  he  is,  who  is  obedient  to  the  light  within,  which  is  Clirist's 
spiritual  appearance  in  tiie  heart,  whose  holy  blood  is  sensibly 
felt  to  cleanse,  atone,  and  §ave  all  those  who  believe  and  abide 
therein,  both  from  the  guilt  and  pollution  of  sin. 


CHAPTER  XXFIL 

'i'hc  discourse  hitherto  summed  up,  and  concluded^  with  an  exhor- 
tation to  all  professors  of  religion,  especially  our  opposers. 

I  will  sum  up  the  whole  of  this  discourse  into  these  fev^ 
heads  : 

I.  That  salvation  is  to  he  saved  from  sin  first,  and  wrath 
consequentially.  «  He  shall  save  his  people  from  their  sins." 
Mat.  i. 

II.  That  Christ,  the  Word-God,  has  lighted  all  mankind, 
not  only  after  his  coming  in  the  flesh,  but  before.  And  that 
the  Light  has  ever  been  sutticient,  as  well  as  universal,  to  lead 
to  God  all  such  as  have  obeyed  it,  as  by  its  properties  and 
effects  is  demonstrated. 

IIL  That  the  difference  betwixt  the  time  of  the  law  and 
that  of  the  gospel,  as  generally  distinguished,  was  rather  in 
manifestation  than  in  nature.  God  might  be  as  much  more 
propitious  and  bountiful  to  the  last  ages,  (be  it  that  they  were 


221 

better  able  to  receive  sucb  extraordinary  discoveries,  or  that 
it  was  the  alone  good  pleasure  of  his  sovereign  will,)  as  he  was 
to  the  former  ages  ;  yet  that  he  gave  them  a  sufficiency  of  the 
same  Divine  light,  to  conduct  them  through  the  world  to  eternal 
blessedness. 

IV.  That  Jews  and  Greeks,  heathens  and  christians  agree 
in  this. 

V.  That  still  the  pre-eminence  is  given  to  ChrisVs  manifesta- 
tion in  flesh,  both  generally  and  particular!)^,  that  being  both 
the  fulness  of  time,  and  fulness  «>f  discovery,  which  put  an 
end  to  the  tvpfs  and  figures,  and  carnal  commandments,  by 
showing  forth  an  abrogation  and  consummation  of  them  ail,  in 
Clnist  the  snb.stance  itself.  In  which  state  they  are  not  needed  ; 
but  in  comparison  thereof,  they  are,  (though  once  they  were  as 
cali'uders,  for  weak  people  to  read  some  mystical  glory  by,) 
but  •'  beggarly  elements"  now. 

\  I.  That  not  only  in  that  flesh,  did  the  Eternal  Light  preach 
fortii  itself  the  end  of  these  things,  by  revealing  and  becoming 
the  author  of  a  more  plain  and  perfect  way,  though  less  easy 
to  flesh  and  blood,  (placing  the  stress  of  ail  upon  an  evangelical 
righteousness,  whereof  he  became  the  Jirst  minister,  and  our 
most  holy  example,)  but  he  also  appeared  in  that  public  body, 
so  |)eculiarly  prepared,  a  general  Saviour,  by  his  life,  dijctrine, 
miracles,  death  of  the  cross,  and  resurrection  ;  in  and  by  all 
which  he  *»  obtained  a  name  above  every  name.'''' 

VII.  That  nevertiieless,  not  to  the  body,  but  the  holy  Light 
of  Life  therein,  is  chiefly  to  be  ascribed  the  salvation,  and  to 
the  body,  however  excellent,  but  instrumentally  ;  for  that  it 
was  th<>  Eternal  Light  and  Life,  which  gave  the  weight  to  all 
the  actions  and  suff"erings  of  the  body. 

VII  I.  That  the  benefit  then  procured  is  not  witnessed  by 
any,  but  as  they  come  to  believe  in  Christ  the  Light  as  he  doth 
appear  in  the  heart  and  conscience  to  save  from  sin,  destroy 
the  works  of  the  devil,  finish  transgression,  and  bring  in  of  his 
everlasting  righteousness.  Wherefore  to  imagine  one's  self 
entitled  to  a  state  of  salvation,  whilst  in  rebellion  against  the 
Light  within,  which  is  Christ's  inward  knocking  and  appear- 
ance, must  needs  be  a  delusion  most  pernicious,  and  destructive 
to  the  souls  of  men. 

IX.  That  upon  the  whole  it  is  determined  and  concluded, 
that  Christ  is  that  light  which  shineth  in  the  conscience. 

X.  That  the  light  is  proved  by  reason,  both  universal  and 
sufficient.  The  first,  from  the  consent  of  mankind  and  the 
goodness  and  rectitude  of  God.  The  second,  both  from  expe- 
rience, and  that  it  were  inconsistent  with  the  goodness  and 
wisdom  of  God,  to  give  a  light  to  his  creature  insufficient  for 
the  work  for  which  he  gave  it. 


222 

Thus  in  sljort  bavc  I  given  the  heads  and  results  of  most  of 
the  mjitttr  contained  in  the  whole  discourse  npon  the  Light. — • 
And  1  entrt-at  oni-  adversaries,  they  would  seriously  weigh 
the  whole,  hefore  they  either  reject  it,  or  pretend  to  reply  to 
it.  But  let  thorn  he  advised  to  try  the  virtue  of  the  Light,  he- 
fore  they  sentence  it  to  have  none.  And  in  the  love  of  God  be 
once  prevailed  upon,  to  consider  if  something  in  them  doth  not 
really  condemn  them  for  evil,  and  amongst  other  things,  for 
these  brisk  attempts  against  it,  and  unreasonable  undervalu- 
ings  of  if. 

Oh,  why  should  men  covet  to  know  so  far  beyond  what  they 
faithfully  practice  !  Let  them  first  out-live  the  just  and  holy 
requirings  of  the  Light,  before  they  put  these  barbarous 
affronts  upon  it,  as  a  ♦<  Will  in  the  wisp,"  a  "dark  lanthorn 
light,"  "  natural,"  *'  insufficient,"  "  ignis  fatuus,"  <*  the  Qua- 
ker's idol,"  and  abundance  of  such  like  frothy,  profane,  and 
indeed  blasphemous  epithets,  which  some  have  wickedly  bes- 
towed upon  it,  as  if  they  were  its  proper  names.  When  the 
scriptures  they  would  oppose  to  it,  plainly  tell  them  that  the 
whole  work  of  the  apostolical  ministry  was,  <•'  to  turn  people 
from  darkness  to  the  light,  from  the  power  of  satan  unto  God, 
that  they  might  have  remission  of  sins."  As  much  as  to  say, 
such  as  are  turned  to  tlie  light,  are  turned  to  God  who  is 
light ;  and  those  who  al)ide  there,  both  have  remission  of  the 
piinishment,  and  purgation  from  the  dejilement  of  sin. 

And  whatever  any  may  think  of  us,  we  both  believe,  assert, 
and  w  ill  maintain,  against  men  and  devils,  that  God  is  light ; 
and  that  out  of  the  light,  or  void  of  his  divine  illumination,  no 
man  can  know  him,  and  consequently  not  worship  him,  unless 
they  should  worsliip  an  »*  unknown  God."  That  such  as  re- 
ceive this  illumination,  and  rebel  not  against  it,  but  improve 
this  heavenly  talent,  they  have  fellowship  with  the  pure  eternal 
God,  and  experience  the  blood  of  Jesus  Christ  to  cleanse  them 
from  all  unrighteousness. 

If  any  think  to  arrive  at  glory  another  way,  and  will  not  be 
admonished,  let  them  proceed  ;  we  speak  what  we  know,  and 
can  but  declare  what  we  have  felt  of  the  work  of  God  in  our 
hearts.  The  scriptures  we  highly  value.  But  we  believe  not 
the  things  we  often  quote  thence  to  be  true,  only  because  there, 
but  for  that  we  are  7citncsses  of  the  same  operation,  and  bring  in 
our  experimental  testimonies  to  confirm  the  truth  of  theirs. — 
And  such  truly  honour  the  scriptures  :  all  others  are  at  best 
but  empty  scribes,  and  pharisaical  babblers. 

So  with  God  I  leave  my  labour  in  this  particular,  desiring 
that  his  heavenly  light  may  yet  more  aliundantly  arise  upon  the 
dark  hearts  of  mankind,  und  awaken  tl)eni  lo  r»  pentance,  that 
since  it  hath  so  long  shincd  in  darkness  uncomprchended,  till 


223 

even  darkness  itself  is  grown  so  impudent  as  to  impute  its  ina- 
bility to  sec,  to  the  insufficiency  of  the  light,  he  would  he  pleas- 
ed to  cause  it  to  shine  out  of  darkness,  that  it  might  plead  the 
excellency  of  its  own  divine  nature  in  tlie  consciences  of  men 
and  women,  against  the  scorns  and  detractions,  that  even  too 
many  of  the  great  professors  of  Christianity  stick  not  to  fling 
upon  it.  So  ill  are  they  principled,  and  so  unchristianly  em- 
ployed. Which  proves  to  me  how  little  they  are  professors  of 
the  true,  pure,  and  undefiled  relip;ion,  whatever  place  their 
cunning  devices  may  have  given  them  in  the  hearts  of  weak, 
simple  people.  My  soul  pitieth  their  opposition,  and  feareth 
the  consequences  of  such  resistance,  and  desires  they  may  see 
the  very  vanity  of  their  endeavours  against  the  light,  repent 
of  them,  and  be  converted,  that  God  may  yet  heal  them. — 
"Which  sincere  prayer  is  my  return  for  all  their  hard  speeches 
and  ungodly  sayings  against  us  in  general,  and  myself  in  par- 
ticular. 

W.  FENN. 


A  DISCOURSE 

OP  THE 

GENERAL  RULE  OF  FAITH  AND  PRACTICE, 

AND  JUDGE  OF  CONTROVERSY. 

Greatly  importing  all  those  who  desire  to  take  right  measures  of 
faith,  and  to  determine  (at  least  to  themselves,)  the  numerous 
cotiitroversies  now  on  foot  in  the  world;  being  an  appendix  to  the 
first  part  oj'the  Christian  Quaker. 

0000 

BY  THE  SAME  AUTHOR. 


"  For  in  Christ  Jesus,  neither  circumcision  availeth  any  thing,  nor  uncircumci- 
sion,  but  a  new  creature  :  and  as  many  as  walk  according  ro  this  rule,  peace 
be  on  them,  and  mercy,  and  upon  the  Israel  of  God.''    Gal.  vi.  16. 

"  But  God  hath  revealed  them  unto  us  by  his  Spirit :  for  the  Spirit  searcheth 
all  things,  yea,  the  deep  things  of  God  — The  things  of  God  knoweth  no  man, 
but  the  Spirit  of  God. — He  that  is  spiritual  judgeth  all  things."  1  Cor.  ii.  10, 
11,  15. 

"But  ye  have  an  unction  from  the  Holy  One  ;  and  ye  shall  know  all  things." 
1  John  ii.  20. 


OF  THE  GENERA!  RULE  OF  FAITH  AND  PRACTICE. 

SINCE  there  are  so  many  faiths  in  the  world,  and  perplexed 
controversies  about  them  ;  and  that  it  greatly  behoveth  every 
man,  if  to  contend  for,  then  first  to  know  the  true  faith  that 
overcometh  the  world  ;  it  may  not  be  unnecessary  to  say  some- 
thing of  the  general  rule  of  faith  and  life,  and  judge  of  contro- 
versy, at  this  time.  And  indeed  I  am  pressed  to  it  from  this 
weighty  consideration,  that  men  perish  for  want  of  it,  and  can 
no  more  arrive  at  truth  without  it,  than  the  distressed  mariner 
can  gain  his  port  who  sails  without  either  star  or  compass. 

I  shall  begin  with  an  explanation  of  the  terms  rule  an()  faith, 
of  which  we  shall  first  treat,  that  we  may  as  well  express  what 
we  intend  by  the  one,  as  what  we  mean  by  the  other,  which  will 
be  a  proper  introduction  to  the  whole  discourse. 

By  general  rule,  &c.  we  understand,  that  constant  measure  or 
standardf  by  which  men  in  all  ages  have  been  enabled  to  judge 


225 

of  the  truth  or  error  of  doctrines,  and  the  good  or  evil  of  thoughts, 
words,  and  actions. 

iU  faith  \vr  understand  an  assent  of  the  mind,  in  suoli  manner, 
to  the  discoveries  made  of  God  tlu'roto.  as  to  resign  up  to  God.  and 
have  dependence  upon  him,  as  (he  j^roat  Creator  and  Saviour  of 
his  peojde ;  wiiith  is  inseparable  IVoni  g*<>d  works. 

That  men,  in  all  a.ajis,  have  had  a  belief  of  God,  and  some 
knowled.e;e  of  him,  tliouj^b  not  upon  equal  discoviry,  must  be 
granted  from  that  aectmnt  that  all  sioi'v  i^ives  us  »\'  ujankind  in 
matters  of  re|i4i;ion.  Several  have  fullv  performed  this.  Of 
old,  Justin  Martyr,  Clemens  Alexandrinus.  A(Jii;usiine.  and 
others.  Of  latter  tiim  s,  Du  Plessy,  GroJius,  Aniii-aldus,  L. 
Herbert,  and  above  all  Dr.  Cudvvoith.  And  in(h'ed  ihe  relics 
we  have  of  the  most  ancit-nt  historians  and  authors,  are  a  de- 
monstration in  the  point.  Now  the  scripture  tells  us.  that  ''  no 
man  knows  the  Father  but  the  S-m,  and  he  to  whon>  th*'  Son 
reveals  him."  Mat.  xi.  27. — And  as  »»  none  knows  the  thins^s 
of  man,  save  the  spirit  al'  man  ;  so  the  ilniiu^s  -.f  God  knows  no 
man,  but  the  Spirit  <d'  God."  1  Cor.  ii.  li  — Hence  we  may 
safely  conclude,  that  the  creating  Word  that  was  with  G(Ml,and 
was  God,  in  whom  was  life,  and  that  life  the  light  of  men,  and 
who  is  the  (juickening  Spirit,  was  He  by  wliom  God  in  all  ages 
hath  revealed  himsell;  coiisequi-ntly,  that  liii;iit  or  Spirit  must 
have  been  the  general  rule  of  men's  knowiedg  ■,  faith  and  obe- 
dience, with  respect  to  God.  And  thus  much  Pythagoras,  who 
lived  about  six  humlred  years  befire  those  words  were  spoken 
or  written,  laid  down  for  a  maxim,  viz.  i  hat  no  man  can  know 
■what  is  agreeable  to  God,  except  a  man  hear  God  himself  and 
that  must  be  within  ;  for  that  was  his  doctrine.  To  which  the 
apostle  and  propliet  thus  agree:  1.  In  that  "  whatever  makes 
manifest  is  liglit."  Eph.  v.  13.  2.  That  *'  whatever  might  !ie 
known  of  God  was  made  manifest  within;  for  God,  who  is 
liglit,  1  Jolm  i.  5,)  had  shown  it  unto  them."  Rom.  i.  19. — 
And,  "  God  hath  shown  unto  thee,  O  man,  what  is  good,  and 
what  God  requireth  of  thee,"  &c.  (Mich.  vi.  8.)  w  hich  could  not 
be  without  the  light  of  his  Son  shining  in  man's  conscience  ; 
therefore  the  light  of  God  in  the  conscience  must  needs  have 
been  the  general  rule,  &e.  It  was  by  tliis  law  that  Enoch, 
Noah,  Abiaham,  Melchizedeck,  Ahimelech,  .Job,  .lethro,  &e. 
walked  and  were  accepted,  as  saith  li«'naius  and  Tert-illian  : 
<*  They  were  Just  by  liie  law  written  in  tlieir  hearts."  Tren. 
1.  ii.  c  30 — Tertul  con.  Jud.  p.  18*.  Then  was  it  their  rule  to 
and  in  that  just  state. 

Obj.  It  seems  then  you  deny  the  scriptures  to  be  the  general 
rule,  ^cc. 

Answer.  How  can  they  be  the  general  rule,  that  have  not 
been  general  ?    That  which  was  both  before,  and  since  they 

2  F 


226 

were  in  bein^^,  must  needs  be  more  general  than  they.  But 
that  was  I  his  ligh*  in  the  conscience,  llie  law  and  ^uidc  of  those 
patriarchs,  (fur  the  scriptures  began  h)iig  afu  i,  in  the  time  of 
M  »st  s,)  consequently  that  must  be  the  general  rule.  &c. 

Obj.  But  granting  that  the  liglU  m  ithin  were  so  before  scrip- 
tun  was  exlaut,  vet  since  the  writings  of  hoi)  scripture,  the 
scripture,  and  not  the  light,  hath  been  the  general  rule. 

Answer.  That  cannot  be,  unless  Palestina,  or  Canaan,  a  little 
pr(.'vinee  of  Asia,  was  the  whole  world,  and  that  the  Jews,  a 
particular  people,  were  all  mankind.  For  at  what  time  ihose 
writings  were  among  the  Jews,  other  nations  were  only  left  to 
the  law  and  light  within.  I'his  the  apostle  confirineth  in  that 
passage,  «♦  For  the  Gentiles,  which  have  not  the  law,  (that  is, 
the  outward  law,  or  law  written  upon  stone,)  do  by  nature  the 
things  contained  in  the  law,  which  sh«)weth  the  work  oi  the 
law  written  in  their  hearts."  Rom.  ii.  14, 15. — And  the  Gentiles 
themselves  called  it,  "  The  immutable  law,  the  everlasting 
foundation  of  virtue;  no  lifeless  precepts,  but  immortal:  a 
sacred  good,  God  the  overseer;  the  living  rule,  the  root  of  the 
soul,  that  which  makes  the  good  man."  Thus  Thales,  Pytha- 
goras, Socrates,  Plato,  Ploiin,  Hieron,  Philo,  Plutarch,  as  cited. 
And  saith  Sophocles,  "  God  grant  that  I  may  always  observe 
that  venerable  sanctity  in  my  words  and  deeds  which  these 
noble  precepts,  (written  in  man's  heart,)  require.  God  is  their 
father,  neither  shall  they  e\  er  be  abrogated  ;  for  there  is  in 
them  a  great  God  that  never  waxeth  old."  More  reverent 
epithets  than  our  opposers  can  affoni,  as  their  books  too  openly 
witness  ;  yet  they  would  go  for  christian  men,  though  mani- 
festly short  of  heathens. 

Thus  it  is  evident  that  the  scripture  was  not  the  general  rule, 
after  it  was  given  forth. 

Obj.  But  hath  it  not  been  since,  and  is  it  not  now  the  general 
rule,  &c. 

Jlnsxver.  There  hath  been  since,  and  is  now  the  same  im- 
pediment. For  belbre  Christ's  coming  in  the  flesh,  and  since, 
where  the  scriptures  never  reached,  there  hath  been  the  same 
light.  And  though  nations,  by  "  not  glorifyitig  God  as  God,'* 
when  they  have  known  him,  have  been  given  up  to  all  manner 
of  iniquities,  insomuch  as  their  understandings  have  been 
greatly  veiled,  yet  did  not  the  liglit  within  so  entirely  lose 
its  ruling  exercise  among  them,  as  that  they  lived  without 
any  sense  of  such  a  thing.  Therefore  still  the  scriptures 
have  not  been,  neither  are  the  general  rule  ;  no  not  so  much 
as  of  any  age,  since  in  no  age  can  it  be  proved  that  the 
whole,  or  greatest  part  of  the  world  had  them.  But  had  they 
been  so  for  some  one  or  two  ages,  as  they  never  were ;  yet  the 


227 

4?i'anting  it  will  not  reach  our  question,  where  the  word  general 
tu)|)[ieth  thf  nature  of  the  tiling  itselt,  respecting  mankind 
from  the  beginning  of  the  worhi  to  this  daj,  and  so  to  tlic  end. 

Of)J.  But  is  not  the  scripture  the  rule,  &,c.  of  our  day  ? 

Jlnsiver.  If  the  rule,  then  the  general  rule.  For  whatsoever 
is  the  rule  of  faith  and  life,  excludeth  all  other  from  being 
general,  they  being  but  particular  in  respect  of  itself.  There- 
fore not  the  rule,  (though  a  rule,)  of  faith  and  life. 

But  besides  their  not  being  general,  V  have  several  reasons 
to  offer,  wliy  tht  y  cannot  be  the  rule  of  faith  and  life,  &c. 

*  1.  If  now  the  rule,  then  ever  the  rule.  But  they  were  not 
ever  the  rule  ;  and  therefore  they  cannot  now  be  the  rule. — 
That  they  were  not  ever  the  rule  is  granted.  But  that  they 
are  not  therefore  now  tlie  rule  may  be  hy  some  denied  ;  which 
I  shall  prove  thus.  If  the  faith  of  God's  people  in  all  ages  be 
of  one  nature,  then  the  rule  but  of  one  nature.  But  clear  it 
is,  (Heb.  xi.)  the  faith  has  been  but  of  one  nature,  conse- 
quently the  rule  but  of  one  nature.  In  short,  if  the  holy 
ancients  had  taith  before  they  had  or  wrote  scripture,  they  had 
a  rule  before  they  had  or  wrote  scripture  ;  for  where  faith  is, 
there  is  a  rule  for  that  faith.  And  if  the  faith  be  of  one  na- 
ture, the  rule  is  of  one  nature  also.     And  since  the  faith  is  in- 

•  Justin  Martyr  saitli,  *'  That  all  are  christians  who  five  with  Christ,  as  Abra- 
ham and  Ehas ;  and  among-st  the  Greeks,  as  Socrates,  Heraclitus,  &c.  See 
Scultetus  on  him,  who  also  saith,  that  some  at  this  day  are  of  his  judgement, 
who  have  taught  that  '  Melchizedeck,  Abimelech,  Ruth,  Rachab,  the  queen 
of  Sheba.,  Hiram  of  Tyre,  Naaman  the  Syrian,  and  the  city  of  Ninevah,  are  in 
the  catalogue  of  Christians.'  " 

Eusebius  Pamph.  in  his  Ecclesiastical  History,  saith,  that  Abraham  and  the 
ancient  fatliers  were  cliristians  :  and  defines  a  christian  to  be,  one  that  by  the 
knowledge  and  doctrine  of  Chi'ist  excels  in  moderation  of  mind,  in  righteous- 
ness and  conlinency  of  life,  and  strength  of  virtue  and  godhness  towards  one 
only  God.    See  Scultetus  on  him. 

Clemens  Alexandrinus  saith,  the  law  of  nature  and  of  discipline  is  one.— 
And  Moses  seems  to  call  the  Lord  the  covenant  :  for  he  had  said  before,  the 
covenant  was  not  to  be  sought  in  scripture  ;  for  that  is  the  covenant,  wh  cli 
God,  the  cause  of  all,  setteth,  whence  his  name  in  Greek  is  derived.  And  in 
tlie  preachijig  o^  Peter,  thou  mayest  find  the  Lord  called  the  'V  ord  or  Rea- 
son, and  the  l,aw.  See  his  1  book  Strom,  at  the  end.  And  before,  page  tib3, 
he  saith,  the  law  and  the  gospel  is  the  operation  of  one  Lord,  who  is  the  vir- 
tue and  wisdom  of  God  :  and  the  fear  which  the  law  had  bred,  is  merciful  to 
salvation  :  and  the  fear  of  the  Lord  is  the  beginning  of  wisdom.  That  she, 
(that  is,  wisdom,)  that  ministereth  providence,  is  mistress  and  good  ,  and  the 
])ower  of  both  procuretii  salvation  :  the  one  chastizing  as  mistress  ;  the  o  her 
being  bountiful,  as  a  benefactor.  For  one  must  pass  from  darkness  to  life  ;  and 
applying  his  ear  to  wisdom,  first  be  a  servant,  then  a  faithful  minister,  and  so 
ascend  into  the  number  of  sons,  and  be  brought  into  the  elect  adoption  of  sons. 
'I'liat  tiie  law  works  to  make  them  immortal,  that  choose  to  live  temperately 
and  justly.  And  again,  evil  men  do  not  understand  the  law  ;  but  they  that 
seek  the-  Lord,  do  understand  every  good  thing.  And  the  whole  first  book  oi 
the  Stromata  is  especially  to  prove  the  antiquity  of  the  one  true  religion,  or 
jihilosophy  as  he  calk  it. 


228 

ward,  spiritual,  begotten  of  Uie  immortal  Word,  in  which  ia 
lilV,  jinii  rhal  life  tiie  light  of  men,  and  that  this  Word  of  life 
aiui  light  was  the.  rule  ;  then  no  bo(»k,_ writing,  or  engraving  on 
visible  ami  perishable  niatti-r,  can  hetlif  rule  now. 

Again,  sueli  as  the  faith  is,  such  must  the  rule  be.  But  the 
faith  is,  as  before  stated,  inward  and  spiritual,  which  no  mere 
boi)k  ean  he. 

2.  If  the  scriptures  were  the  rule,  they  must  have  always 
been  a  jxrleci  rule,  ever  since  they  were  a  rule.  But  this  is 
im|)()ssible,  since  they  were  many  hundred  years  in  writing, 
and  are  now  imperfi  et  also  as  to  number.  How  then  arc  they 
the  perfect  ruh  : 

That  they  were  not  the  perfect  rule  before  they  were  writ- 
ten, must  ht  granted  ;  and  that  they  were  man\  bundled  years 
writing  must  also  he  allowed  j  and  that  they  are  imperfect  now, 
as  to  nuuiher,  I  prove  ; 

First,  Kndch's  Proplu'cy  is  mentioned  by  Jude,  but  not  ex- 
tant in  the  bible.  The  book  of  the  wars  of  the  Lord,  Numb. 
xxi.  li  The  book  of  Jashcr,  Josh.  x.  13. — 2  Sam.  i.  18.  The 
book  of  Nathan,  2  Chnm.  ix.  29.  The  book  of  Sheuiaiah, 
2  Chron.  xii.  15.  The  book  of  Jehu  ;  the  epistle  of  the  Apos- 
tle l*anl  to  the  Laodioeans,  (C(dos.  iv.  16,)  and  several  others 
mentioned  in  the  scriptures,  not  now  extant.  And  lastly,  Luke 
sa}s,  that  many  took  in  hand  to  relate  from  eye-witnesses  the 
things  most  surely  believed,  &c. 

Now,  it  is  taken  for  granted  that  John  wrote  many  years 
after  Luke.  Some  think  Luke  wrote  before  Mark.  However, 
Matthew  and  Mark  were  not  many,  and  to  this  day  we  see  no 
more  than  those  four  in  our  hibles;  and  therefore  many  such 
writings  are  lost :  and  if  lost,  then  the  scriptures,  as  aforesaid, 
are  not  perfect ;  and  if  imperfect  bow  can  they  be  the  rule  of 
faith, since  the  rule  of  faith  must  be  perfect  ? 

3.  My  third  reason  is  this,  the  scriptures,  however  useful  to 
edification  and  comfort,  seem  not  in  their  own  nature  and 
frame  to  liave  been  compiled  and  delivered  as  the  general  rule 
and  entire  body  of'  faitli,  but  raHicr  written  upf«i  particular 
occasions  and  emergencies.  The  doctrines'  arc  scattered 
throughout  the  seriptnres,  insomuch  that  fhose  societies  who' 
have  given  forth  veibal  confessions  of  their  faith,  have  been 
necessitated  to  toss  them  to  and  fro,  search  here  and  search 
thereto  lay  down  this  or  the  other  principle  ;  and  then  as  like 
the  rtrigina!  text  as  their  apprehensions  can  render  it.  Where- 
as, were  it  as  plain  and  distinct  as  the  nature  of  a  rule  re- 
quires, they  needed  onl\  to  have  given  their  subscription  for  a 
confession.  Besides,  here  they  are  proper^  there  metaphorical : 
in  one  place  literally,  in  another  mysiically  to  be  accepted. — 
Most  times  points  arc  to  be  proved  by  comparing  and  weighing 


229 

places  coliercnt ;  where  to  allude  aptly,  ami  not  wrong  the 
sense,  is  difticult,  and  nquires  a  clear  and  c  riain  d.scerjiing, 
nofwilhsianding  the  clamours  upon  us  about  intallibilily.  Now 
from  all  lliis,  with  abundance  more  that  might  be  said,  plain  it 
is  tliar  Ihe  scriptures  are  noi  plain  but  to  the  s|)iritua[  man; 
but,  as  Peter  said  of  Paul's  writings,  in  many  things  hard  to  h& 
understood.  Tiiereforc  not  such  a  rule,'Ahieh  ought  to  be  plain, 
prupiT,  and  intelligible. 

4.  Again,  the  scripture  cannot  he  the  rule  of  faith,  because 
it  cannor  give  faith;  for  faith  is  Ihe  "gift  (d'  God  which  «>ver- 
comes  the  world."  Eph.  ii.  8. — 1  John  v.  4.  Neither  «)f  prac- 
tice, because  it  cannot  distinguish  of  itself  in  all  cases  what 
ought  to  be  praeiised  and  what  not;  since  it  contains  as  well 
what  ouglit  not  to  be  practised,  as  what  ought. 

This  was  the  case  of  Christ's  diseiphs,  who  had  no  particu- 
lar rule  in  the  Old  Testament  writings  for  the  aholishing  of 
some  part  of  the  Old  Testament  religion.  On  the  contrary 
they  might  have  pleaded  for  the  perpetuity  iif  it,  because  Christ 
said  to  them,  •*  Do  as  they  say  that  sit  in  Moses's  chair," 
more  reasonably  than  many  who  make  that  a  plea  now-a-days 
for  their  invented  worships.  What  then  guided  them  in  their 
declaring  void  and  relinquishing  those  things?  For  instance, 
God  f^ave  circumcision  as  a  «<  sign  for  ever  ;''  (Gen.  xvii.  7.) 
and  Paul  veils  the  Galatians,  that  "  if  they  be  circumcised, 
Christ  should  profit  them  nothing."  Gal.  v.  1,  2.  Was  not  this 
the  spirit  of  truth  tliat  leads  into  all  truth,  that  the  ajiostlcs 
made  the  judge  and  rule  of  their  doctrine  and  practices  r  So 
said  James  and  the  assembly  of  the  apostles,  when  the)  told 
the  believers  '•  it  seemed  good  to  tht  Holy  Ghost  and  to  us,"  &e. 
Acts  XV.  2S. 

5.  These  very  men  that  say  it  is  the  rule  of  faith  and  life^ 
deviate  in  their  proof  from  their  assertion,  for  ihe  scriptures 
no  where  say  so  of  themselves.  Here  they  fly  to  meanings  and 
interpretations.  The  question  arises  not  about  the  truth  of  the 
text;  for  that  is  agreed  on  all  hands,  but  the  exposition  of  it. 
If  then  I  yield  to  that  man,  do  I  bow  to  the  letter  of  the  text,  or 
to  his  interpretation?  If  the  latter,  as  manifestly  I  do,  is  the 
scripture  or  that  man'*s  sense  of  it  my  rule  ?  Nay  the  person  so 
interpreting  makes  not  the  scripture  his  rule  but  his  own  ajipre- 
hension,  whatever  he  may  say  to  gain  credit  to  his  conceptions 
with  others;  then  mine  it  must  needs  he,  I  consenting  thereto. 

6.  How  shall  I  be  assured  that  these  scriptures  came  from 
God  ?  I  am  bound  to  try  all  things.  If  all  things,  then  them 
amongst  tiie  rest.  I  would  fain  know  what  I  must  try  them 
with? — with  the  scriptures?  Then  the  scriptures  must  be  the 
rule  of  my  examination  and  faith  concerning  tliemselves,  which 
is  improper,     if  with  the  Spirit  that  gave  them  forth,  which 


230 

s-carcheth  tlic  deep  things  of  God,  a  measure  of  which  is  given 
to  me  to  protit  with,  then  is  it  most  congruous  to  call  the  Spirit, 
and  not  the  scriptures,  the  rule. 

7.  If  the  scriptures  are  the  rule,  they  must  he  so  in  the  ori- 
ginal, or  in  the  copies.     Jf  in  tjje  original,  tliat  is  not  extant, 
and  so  there  would  be  no  rule  in  heing.     For  the  last  of  it  that 
was  extant,  was  the  evangelist  John's  history  at  Ephesus,  not 
seen  almost  these  thousand  years.     Jf  the   copies  must  be  the 
rule,  it  were  to  be  wished  we  knew  whicli  were  the  nigiiest  to 
the  original,  there  being  above  tliirty  in  number.     This  is  un- 
determined,  and  lor  aught  we  see  indeterminable.     And  that 
which  further  confirms  what  I  say,   is  the  variety  of  readings 
which  we  find  among  tliose  copies,  amounting  to  several  thou- 
sands.    And  if  the  copies  cannot,    how  can  the  trandnlions  be 
the  rule,  so  various,  if  not  differing,  from  the  true  sense  of  the 
copies  in  many  things,  and  one  from  another  ?   Besides,  I  would 
fain  know  of  tliose  of  our  present  age,  who  thus  contend  for  the 
scriptures  being  the   general   rule,  &c.    in  opposition    to  the 
Spirit,  upon  what  foot  they  receive  them  into  this  place  and 
anthority.     Is  it  by  tradition,  or  revelation?     I   mean,  is  it  by 
the  internal  testimony  of  the  Spirit  ^  or  the  external  award  and 
determination  of  men.     If  the  former,  they   must  unavoidably 
come  over  to  us  ;  for  then  the  Spirit   will  and  must  he  both 
rnle  and  judge.     If  the  latter,  1  ask  how  are  they  assured  that 
they  are  not  miserably  abused  by  carelessness  or  design;  since 
we  see,  that  using  utmost  diligence,  both  translation,  transcrip- 
tion, and  printing,  are  subject  to  numerous  mistakes,  and  those 
sometimes  very  material,   against  which  the  scripture  of  itself 
can  be  no  fence  ? 

But  admit  there  were  no  ground  for  any  such  objection,  I 
further  demand  of  our  adversaries,  if  they  are  well  assured  of 
those  men  that  first  collected,  embodied,  and  declared  them 
authentic  by  a  public  canon  ?     Which    we    read  was  in  the 
council  of  Laodicea,  held  three  hundred  and  sixty  years  after 
Christ,  though  not  as  they  are  now  received.     During  which 
time  they  had   been   tossed  and  tumbled  through  many  hamls, 
and  of  many  judgments  and  o|)inions.     Some   were  receixed, 
and    some  rejected,   and  doubtless    ?nany   thousands   of  times 
transcribed ;  and  it  is  not  improbable  that  they  were  also  abused. 
If  tliey   miss  in   their  judgment  here,  they  are  gone  till  they 
come  to  us.     I  say,  how  do  they  know  that  these  men  rightly 
discerned  true  from  spurious?  Either  their  judgment  was  infal- 
lible in  the  matter,  or  it  was  not.     If  it  were,  then  there  was 
such  a  thing  as  infallibility  since  the  apostles'  days,  which  is  a 
contradiction  to  yourselves.     But  be  it  so  that  they  were  infal- 
lible; how  came  you  to  be  assured  they  were  so?    Not  by 
inspiration^  for  that  is  dangerous  doctrine  with  you.     Which 


231 

way  was  it  then  ?  Not  by  tradition.  Was  it  by  the  scripture? 
That  were  to  say  that  the  scripture  tells  you  that  those  men 
that  collecteil  it  tor  true,  were  right  in  their  judgment.  But 
we  are  yet  to  find  any  such  place,  and  if  it  were  so,  that  would 
but  beg  the  question.  I  cannot  see  any  other  ground,  besides 
your  very  great  indulgence  to  their  choice,  which  you  call 
p  )pery,  and  believing  as  the  church  believes,  iit  other  folks. 
But  if  these  men  were  fallible,  as  your  opinion  makes  them, 
and  their  own  determinations  prove  them,  what  then  ?  Doubt- 
less y(uir  condition  will  be  very  uncertain. 

Now,  sure  it  is  that  some  of  the  scriptures  taken  in  by  one 
council  for  canonical,  were  rejected  by  another  as  apocryphal ; 
and  that  which  was  left  out  by  the  former  for  aj)oeryphal,  was 
taken  in  by  the  latter  for  canonical.  Now  visible  it  is  that  they 
contradicted  each  other,  and  as  true  that  they  both  erred,  re- 
specting the  present  belief.  For  your  canon  and  catalogue  vary 
from  theirs,  and,  let  me  say  without  offence,  from  any  catalogue 
you  can  produce.  Behold  the  labyrinth  of  uncertainties  you 
run  youiselves  into,  who  go  from  that  heavenly  gift  in  your- 
selves, by  which  the  holy  scriptures  are  truly  discerned,  relished, 
and  distinguished  from  the  inventions  and  abuses  of  men  ! 

8.  Furthermore,  if  the  scriptures  were  the  rule  of  faith  and 
life,  &c.  then  because  they  cannot  be  the  rule  in  their  transla- 
tions, supposing  the  ancient  copies  were  exact,  it  cannot  be  the 
rule  to  far  the  greatest  part  of  mankind  ;  indeed  to  none  but 
learned  men.  Which  neither  answers  the  promise  relating  to 
gospel-times,  which  is  universal,  nor  the  necessity  of  all  man- 
kind for  a  rule  of  faith  and  life. 

9.  That  the  scriptures  are  not  the  rule  of  faith  and  life,  is 
proved  fr(»m  those  voluminous  discourses  of  cases  of  conscience 
that  are  extant  among  us.  For  had  the  scriptures  been  as  suf- 
fi(  lent  as  the  nature  of  the  rule  of  faith  and  life  requires,  there 
had  been  no  need  of  such  tracts.  Every  man  might  have  read 
his  own  condition  laid  down  in  scripture  without  those  numerous 
supplements.  Doth  not  your  own  language  and  practice  prove 
its  insufficiency  to  that  end,  at  what  time  you  both  exhort  to, 
and  go  in  secret  to  seek  the  mind  of  the  Lord  in  this  or  that 
important  affair?  Why  do  you  not  turn  to  chapter  and  verse  for 
satisfaction,  if  the  scripture  be  appointed  of  God  for  the  general 
rule  r  Strange  !  that  what  is  so  common  in  the  mouths  of  all 
sorts,  viz.  *'  God  direct  you,"  (which  implieth  inspiration  and 
revelation,  or  immediate  counsel  or  guiding  from  God,)  should 
not  be  known,  much  less  acknowledged  by  you  in  our  writings  j 
but  disdained  with  such  scaring  epithets,  as  enthusiasm,  fami- 
lism,  fanaticism,  Quakerism,  &c.     In  short,  there  are  a  *thou- 

•  Thefe  is  not  Jaid  down  in  scripture  any  general  rule  how  to  answer  befbre 
magistrates  ;  and  to  act  in  times  of  sufFerings. 


232 

saml  eases,  and  not  a  few  oecuM'in.aj  almost  daily,  in  wliich  the 
sciijmirc  cannot  l)e  our  plain  and  distinct  rule  and  guide.  Yet 
has  nut  (iod  left  liiinsflf  without  a  witness  in  any  bosnni.;  for 
his  »•  ^raee  that  brin.j^s  salvation  has  appeared  unto  all  men, 
teaching  then),"  that  believe  in  it,  •»  to  deny  ungodliness  and 
v/(»il(ily  lusts,  and  to  live  soberly,  righteously,  and  g(»dly  in 
this  present  world."  Titus  ii.  11,  12. — And  Christ  Jesus,  the 
eternal  Word,  has  f»)r  that  end  lighted  every  man  coming  into 
the  world,  (John  i,  9.)  viz.  to  discover,  reprove,  and  instruct 
ixbout  faith  and  practice.   But  it  may  be,  and  is  objected  bv  some  : 

Obj.  If  this  law  and  light  in  the  conscience  had  been  enough, 
what  need  had  there  been  of  scripture  ? 

Jlnsxcer.  The  same  argument  will  Indd  against  God,  Christ, 
his  spii-it  and  grace,  all  which  are  sufficient,  notwithstanding 
the  use  and  benelit  of  scripture.  The  case  was  this.  Man's 
mind  being  estranged  from  the  light  and  spirit,  througli  its 
wanderings  after  visible  and  perishing  things,  and  inasmuch 
as  the  light  became  thereby  veiled  from  him,  the  Spirit  as  it 
were  (juenched,  and  the  law  defaced,  God,  in  peculiar  mercy 
to  the  Jews,  according  to  his  covenant  with  faithful  Abraliam, 
superadded,  or  repeated,  (as  Ursiu  terms  it,)  the  law  inward, 
by  a  declaration  of  it  outwardly;  that  both  God  might  not  be 
without  an  outward  witness,  as  well  as  an  inward,  they  having 
so  much  lost  the  feeling  thereof:  and  likewise  more  deeply  to 
strike  their  minds,  by  their  senses,  (into  which  their  minds 
were  gone,)  and  to  meet  them  abroad,  where  they  were  roving 
and  wandering  from  the  law  and  light  within. 

As  it  is  great  vanity  and  weakness  to  infer  insufficiency  to  the 
light,  from  the  imbecility  and  darkness  that  are  in  men,  so  is  it 
from  God's  su])eradding  scripture,  and  other  external  assis- 
tances, to  men  in  that  state.  Since  their  blindness  is  occasioned 
through  tfieir  rebellion  to  the  law  and  light  within.  What  I 
would  such  have  God,  his  light  and  spirit,  apj)ear  to  and  con- 
verse with  peo])le's  outward  senses?  That  cannot  be.  The  one 
is  too  spiritual,  and  the  other  too  carnal  for  any  such  thing. 
Or  are  they  insufficient,  because  they  converse  witii  men 
through  these  exterior  things,  suited  to  that  weak  state  ?  Or 
tell  me,  if  the  most  considerable  |»art  of  scripture  be  any  more 
than  the  declared  knovv^ledge  and  experience  of  such  as  were 
come  to  a  more  impioved  state  in  the  teachings  of  that  light  and 
s])irit,  which  is  therefore  given  forth,  that  others  loitering  be- 
hind, might  be  stirre<l  up  and  the  more  prevailed  with  to  follow 
them  as  they  had  followed  the  Lord  in  the  light  of  his  Spirit? 
Certainly  it  can  never  be,  that  scripture  should  impeach  tho 
light  of  insufficiency,  when  that  very  scri|)ture  is  but  the  mind 
and  teachings  of  the  divine  light,  in  others,  declared  or  record- 
ed.   Does  the  declaration  jar  or  make  weak  that  from  whence 


233 

it  came  ?  Or  because  of  God's  condescension  for  a  time  to  ex- 
teriiiil  inedioms,  shall  tlie>  turn  the  light  and  spirit  out  of  the 
office  of  rule  and  judge  ?  Or  is  it  to  lay  down  instituted  religion, 
as  some  ignorantly  talk,  to  press  after  that  which  was  before, 
and  ends  th<»se  temporary  things?  The  law  outward,  as  a  rule, 
was  but  as  *Voses  till  the  Son  came.  ♦♦  The  servant  abideth  not 
in  the  house  for  ever."  The  written  law  held  its  place  but  till 
the  inward  arose  in  more  glory  and  brightness;  or  rather,  till 
people  became  more  capable  of  being  turned  to  it,  and  living 
witli  and  in  it.  ♦'  In  those  days,"  saith  the  Lord,  '♦  J  will  write 
my  law  in  their  hearts,"  &c.  They  who  say  otherwise  of  scrip- 
ture, pervert  and  abuse  it  ;  for  there  is  nothing  more  clearly 
laid  dt)wn  in  it,  from  beginning  to  end,  than  the  rule  and  reign 
of  the  Spirit.  »'  My  kingdom,"  said  Christ,  *'  is  not  of  this 
world."  John  xviii.  36. — Again  :  **  The  kingdom  of  God  is  with- 
in:" **  I  will  write  my  law  in  their  hearts,  and  place  my  fear  in 
their  inward  parts."  ♦*  All  thy  children  shall  be  taught  of  the 
Lord,  and  in  righteousness  shall  they  be  established."  Isa.  liv. 
13. — '♦  1  will  pour  out  of  my  Spirit  on  all  flesh." — Joel  ii.  28. 
*•  The  grace  of  God  that  brings  salvation,  hath  appeared  to  all 
men,  teaching,"  &e.  Titus  ii.  11, 12. 

Obj.  But  if  the  law  engraven  and  delivered  to  Moses,  was  a 
rule  to  the  Jews,  why  should  not  the  law  delivered  by  Christ, 
and  written  by  the  apostles,  be  the  rule  to  christians  ? 

Answer.  Christ  left  nothing  in  writing  for  the  rule  of  faith  and 
practice,  that  we  hear  of ;  and  it  is  n(»t  to  be  thought  that  he  waa 
less  faithful  in  his  house  than  Moses ;  and  doubtless,  had  he  in- 
tended the  rule  of  his  followers  t(t  have  been  a  written  rule,  he 
would  iiave  left  it  upon  record  with  all  punctuality  ; — this  must  be 
believed,  and  that  done,  on  pain  of  eternal  death.  Nor  did  his 
followers  write  in  the  method  of  a  rule,  as  the  law  was  written; 
nor  did  they  so  call  or  recommend  what  they  wrote. 

But  this  leads  me  to  my  eiglith  reason  why  the  scriptures 
cannot  be  the  rule  under  the  new  covenant,  &c.  For  admitting 
the  law  written  by  Moses  were  the  rule,  (a  rule  I  grant  it  was,) 
to  tiie  Jew  outward,  yet  Christ,  the  spiritual  leader  of  a  spirit- 
ual Israel,  vvriteth  his  spiritual  law  in  the  heart,  as  Moses  the 
outward  Israel's  leader  wrote  the  law  upon  tables  of  stone. 
This  was  God*s  promise,  and  the  privilege  and  blessing  of  the 
«ew  covenant,  that  as  the  outward  Jew  had  an  outward  law,  for 
a  directory,  the  inward  Jew  should  have  an  inward  law  for  his 
directory.  And  as  the  outward  Jew  had  an  outward  priest,  at 
whose  mouth  he  ought  to  seek  the  law,  so  the  Jew  inward,  and 
circumcision  in  spirit,  has  an  inward  and  spiritual  high  priest, 
whose  lips  preserve  knowledge;  at  whose  mouth  he  is  to  re- 
ceive the  law  of  life.  And  this  is  his  rule,  even  he  who  is  the 
Ruler  of  his  people  Israel,  who  rcigneth  in  righteousness,  and  of 

2  G 


284 

'ivhose  heavenly  government  there  shall  be  no  end.  The  Kingv 
Ruler,  Judge,  Law-giver,  High-priest,  law,  rule,  temple,  are 
all  spiritual.  So  the  scriptures  inform  us.  '*  My  kingdom,'^ 
said  Christ,  ♦«  is  not  of  this  world."  Again  :  '<  The  kingdom  of 
God  is  within:"  "  I  will  write  my  law  in  their  hearts,  and  place 
my  fear  in  their  inward  parts."  Heb.  viii.  10 — «*  They  shall  be  all 
taught  of  me  ;  and  in  righteousness  shall  they  be  established." 
"  The  tabernacle  of  God  is  with  men  ;  he  will  dwell  with  them.'' 
Rev.  xxi.  3. — *'  I  will  pour  out  my  Spirit  on  all  flesh."  Joel  ii. 
38. — "  The  grace  hath  appeared  unto  all  men,  teaching,"  &c. 

Titus  ii.  11,  12 *'  A  measure  of  the  Spirit  is  given  to  ail  men  to 

profit  withal." — "  The  inspiration  of  the  Almighty  giveth  un- 
derstanding." Job  xxxii.  8 — »*  Whatsoever  may  be  known  of 
God  is  manifest  within."  Rom.  i.  19. — "  Walk  in  the  Spirit." 
Gal.  V.  16. — »«  If  ye  walk  in  the  light,"  &e.  1  John  i.  7. — 
"Come  let  us  walk  in  the  light  of  the  Lord." — Isa.  ii.  \ 
"  And  there  needed  neither  sun  nor  moon  to  shine  ;  for  the  glo- 
ry of  God  did  lighten  it,  and  the  Lamb  was  the  light  thereof." 
llev.  xxi.  23. — '*  As  many  as  walk  according  to  this  rule, 
peace  be  on  them,  and  mercy,  and  upon  the  Israel  of  God,"  &c. 
Gal.  vi.  15,  16. — What  rule?  not  that  of  the  old  legal  creation 
which  then  passed  away,  *  but  the  rule  of  the  Kuivi  *7'V<f,  ornew 
creation,  as  it  may  be  rendered,  and  as  Drusius  also  doth  inter- 
pret it;  which  is  the  way  of  life  Isaiah  spoke  of:  "An  high 
way  there  shall  be,  and  it  shall  be  called  the  way  of  lioliness  ; 
the  unclean  shall  not  pass  aver  it,  and  wayfaring  men,  though 
fools,  shall  not  err  therein.  There  shall  be  no  Iron  there,  nor 
ravenous  beast  go  thereon,  but  the  redeemed  shall  walk  there;" 
which  way,  teacher,  guide,  rule,  light,  spirit,  and  holy  unc- 
tion, that  directs  and  keeps  in  the  steady  paths  of  truth,  is 
Christ  Jesus  our  Lord. 

Obj.  But  do  you  not  turn  the  scriptures  off,  for  an  uncertain 
and  unserviceable  writing,  and  as  good  as  reject  and  deny  them 
altogether? 

Answer.  Some  indeed,  to  render  us  odious  to  all  Protestants, 

♦  Galatians  vi.  16.  tw  xesvon  raru,  ,„  this  rule  ;  as  it  is  tmnslated,  (Phil.  iii. 
16.)  which  was  spoken  of  the  measure  of  attainment.  And  Grotius  saith,  in  the 
manuscript  nde  is  not  so  it  must  be  understood,  let  us  walk  in  the  same  attain- 
ment. As  also  in  2  Cor.  x.  13,  15.  in  which  three  places  that  word  is  only 
found.  See  Krasmus,  Vatablus,  Zegerus,  Cameron,  Jac.  Capellus  and  Grotius, 
on  those  places,  none  whereof  can  be  drawn  to  the  scriptures.  Zegerus  inter- 
prets this  place  of  Galatians  vi.  16.  thus  :  "  they  that  have  followed  this  form  of 
life,  or  rule  of  the  new  creature,  having"  turned  away  from  the  invalid  cerern*. 
nies  of  the  law  ;  peace, ^  &c.  Drusius  explains  it  from  chapter  5,  6.  The  new- 
creation,  faith  which  worketh  by  love.  Grotius  saith,  rule  here  is  a  way  made  as 
to  a  rule  that  is  plainly  right;  such  is  that  way  of  the  new  creation,  which  was 
foretold,  Isa.  xlii.  9.)  and  signifies  the  state  of  the  new  man,  of  which  Pau! 
speaks.  Col.  iii.  10. — Eph.  ii.  15. — Rom.  vi.  4. 


235 

Isavc  said  as  much  in  our  names  as  the  consequence  of  (Hir  princi- 
ples ;   but  not  without  great  injustice  to  us. 

The  scriptures  are  uncertain  upon  their  foundation,  hut  not 
upon  ours.  Doth  our  manifesting  their  faith  concerning  the 
scriptures,  to  be  grounded  upon  their  own  imaginations  or  hu- 
man traditions,  make  void  the  scriptures,  or  render  them  un- 
certain ?  By  no  means  ;  for  we  would  have  them  received 
upon  the  Spirit's  testim(»ny  and  evidence,  wliieh  gave  them 
fortli.  And  though  we  cannot  aUovv  them  to  be  the  rule  of  faith 
and  life,  under  the  dispensation  of  the  gospel,  which  is  power 
and  life  itself;  yet  are  they  to  be  reverently  read,  believed, 
and  fulfilled,  under  the  gospel.  For  notwithstanding  the  law 
Avritten  upon  stone  was  not  Paul's  rule,  after  the  Son  of  God 
was  revealed  in  him  ;  yet  the  Son  of  God  taught  Paul  to  fulfil 
the  righteousness  declared  by  that  law.  If  it  be  to  deny  and 
reject,  (as  some  have  enviously  said  of  us,)  yea,  to  vilify  the 
scripture,  because  we  cannot  allow  it  to  be  the  rule,  &c.  Paul 
then  may  be  said  to  deny,  reject,  and  vilify  the  written  law,  at 
■what  time  the  law  of  the  Spirit  of  Life  in  Christ  Jesus  became 
his  rule.  There  is  a  great  difference  between  asserting  that  the 
Spirit  is  the  rule,  and  casting  away  and  vilifying  of  scripture. 
And  indeed  it  is  but  an  old  fetch  of  the  devil's,  to  pretend 
honour  to  the  letter,  that  he  might  the  more  unsuspectedly  op- 
pose the  bringing  in  of  the  dispensation  of  the  Spirit,  which  the 
letter  itself  testifies  of  and  to.  They  that  come  to  be  led  of  the 
Spirit,  arrive  at  the  end  for  which  the  scripture  was  given  forth. 
The  apostle  John  did  as  good  as  say  the  same  thing,  when  he 
told  them  to  whom  he  wrote,  that  "the  anointing  which  they 
had  received  and  which  abode  in  them,  would  lead  them  into  all 
truth  ;  and  that  they  needed  not  that  any  man  should  teach 
them."  To  deny  this  to  have  been  the  saints'  teacher,  is  to  de- 
ny as  plain  a  proposition  as  is  in  the  whole  scripture.  And  that 
one  age  of  Christianity  should  have  one  rule,  and  another  age 
another  rule  ;  that  age  the  Spirit,  and  this  but  the  letter,  is  more 
than  any  man  can  prove.  Yet,  did  John's  so  writing  to  the  be- 
lievers invalidate  the  scripture,  or  vilify  his  own  epistle?  I 
would  think,  none  could  talk  so  idly.  How  then  doth  our  exalt- 
ing the  light  and  spirit  of  Christ,  which  fulfils  the  scriptures, 
by  bringing  such  as  are  led  by  it  to  enjoy  the  good  things  there- 
in declared,  reject  and  vilify  the  scriptures  ?  Does  our  living  up 
to  them,  by  an  higher  rule,  make  us  deny  and  reprobate  them? 
Erasmus  and  Grotins  think  them  then  to  be  most  valued,  when 
men  are  witnesses  of  their  truth  in  themselves.  See  them  on 
2  Peter  i.  19. — 1  do  acknowledge  they  contain  an  account  of 
heavenly  prophecies,  godly  reproofs,  instructions,  and  several 
examples,  that  ought  to  be  obeyed  and  followed. 

ObJ.  If  so,  then  how  are  they  not  a  rule  of  faith  and  life. 


286 

Answer.  A  rule,  and  the  rule,  are  two  things.  By  the  rule 
of  faith  and  practice,  1  understand  the  living,  immediate, 
omnipresent,  discovering,  ordering  spirit  of  God.  And  by 
a  rule,  I  apprehend  some  instrument,  by  and  through  uiiich  this 
great  and  universal  rule  may  convey  its  directions.  Such  a  sub- 
ordinate, secondary,  and  declaratory  rule  we  never  said  seve- 
ral parts  of  scripture  were  not.  Yet  we  confess  the  reason  of 
our  obedience,  is  not  merely  because  they  are  there  writ- 
ten, (for  that  were  legal,)  but  because  they  are  the  eternal  pre- 
cepts of  the  Spirit,  in  men's  consciences,  there  repeated  and 
declared.  It  is  the  testimony  of  the  Spirit  which  is  the  true 
rule  for  believing  and  understanding  the  scripture  ;  therefore 
not  the  scripture,  but  the  Spirit  of  Truth  must  be  the  rule  for 
our  believing  and  understanding  them.  Thus  held  the  an- 
cients.— Bp.  Rob.  Sand,  de  Regnl.  Cons.  Prid.  4  ta.  Sect.  .SI. 

Tertullian  saith :  *♦  Worldly  wisdom  the  Lord  calls  foolish- 
ness, he  hath  chosen  the  foolish  things  of  the  world,  to  the 
confounding  of  philosophy  ;  for  that  is  the  matter  of  worldly 
wisdom  :  a  Divine  interpieter  of  the  Divine  nature  and  dis- 
posings." — TtrUU.  de  Prctscrip.  Htroeiic.  j).  204. 

Justin  Martyr  in  Exposit.  Fid.  ♦'  The  interpretation  of  the 
scriptures  is  to  be  accommodated  to  the  will  of  the  doctrine  of 
the  Spirit ;  and  not  to  human  reasonings." — Dell.  co7ifut.  of 
Simps,  p.  89,  9o. 

Hieron  saith,  ''The  scriptures  (must  be)  opened  with  spiri- 
tual exposition.'' — Hieron.  Tom.  4,  7. 

Epiplianius  saith,  »'  Only  to  the  children  of  the  Holy  Ghost 
all  the  scriptures  are  plain  and  clear." — Bp.  Jtwel.  p.  552. 

Nor  were  the  most  approved  protestants  of  any  sort,  (who 
have  been  so  reputed  in  opposition  to  Popery,)  of  another  mind. 
It  is  the  substance  of  the  fourth  article  exhibited  against  the 
Xjutherans,  in  the  council  of  Trent,  as  an  erroneous  doctrine 
they  held  :  ♦' That  to  understand  the  scripture,  neither  gloss 
nor  comment  is  necessary  ;  but  only  t«»  have  the  spirit  of  a 
sheep  of  Christ's  pasture." — Polano.  Histor.  Counc.  Tr.  p.  150. 

Erasmus  tells  us,  <»  What  man  sets  t'oith  by  man's  device, 
may  be  received  by  man's  wit.  But  the  thing  that  is  set  forth 
by  the  inspiration  of  the  Holy  Ghost,  requir«  th  an  inter|)reter 
inspired  with  the  like  spirit  :  and  without  the  inspiration  of 
it,  the  secrets  of  God  cannot  be  known." — Erasmus  on  1  Pet.  i. 
19.  lb.  on  1  Cor.  ii. 

iw</t€r  gives  us  his  mind  thus:  "The  scriptures  are  to  be 
understood  but  by  that  very  spirit  by  which  they  were  writ- 
ten."— Luther  Tom.  3  Jol.  169. 

Peter  Martyr,  that  famous  Italian  Protestant,  teacheth  us, 
<*  The  Spirit  is  the  abettor,  by  which  we  must  assure  our- 
selves for  understanding  the  scriptures,  that  thereby  we  must 


287 

discern  between  Clirist's  words,  and  a  stranger's  ;"  quoting 
Christ's  words,  **  My  sheep  know  my  voice,"  and  several 
other  places  of  scripture. — Peter  Martyr.  Com.  loc.  p.  l.  c.  6. 

Again  :  ♦'  The  spirit  of  God  revealeth  the  truth  in  the  scrip- 
tures."— Ibid.  p.  2.  c.  18. 

B.  BulLingert  Decad,  4.  Serm.  8.  «<  Men  fetch  the  under- 
standing of  lieavenly  things,  and  knowledge  of  the  Holy  Ghost, 
from  no  where  else  but  from  tlie  same  spirit." 

John  Bradford  answered  to  the  archbishop  of  York  thus : 
"  We  know  the  scriptures,  as  Christ's  sheep,  by  the  same 
Spirit  that  wrote  and  spake  them,  being  thereby  assured,"  &c. 
Book  of  Jlartyrs,  3  vol.  p.  298. 

Calvin  teacheth  thus  in  his  Institutes  :  "  It  is  necessary  the 
same  spirit  that  spake  by  the  mouth  of  the  prophets,  should 
pierce  into  our  hearts,  to  persuade  us,  that  they  faithfully  de- 
livered that  which  was  committed  to  them  of  God." — Calvin 
Instit.  lib.  1.  cap.  8. 

Beza  saith,  •*  That  the  way  of  understanding  prophecies, 
and  referring  them  to  the  right  scope,  must  be  sought  or 
fetched  from  the  same  spirit  which  dictated  them  to  the  pro- 
phets themselves  j"  and  more  to  that  purpose. — Beaa  on  2  Pet. 
i.  19. 

fF.  Tindal^  called  the  English  apostle  by  J.  Fox,  saith  :  "  It 
is  impossible  to  understand  in  the  scripture  more  than  a  Turk, 
for  anv  that  hath  not  the  law  of  God  written  in  the  heart  to 
fulfil  it."— Tinrfa/'s  fVorks,  p.  319,  and  80. 

Bp.  Jewel  says  thus  against  Harding  :  ♦«  The  Spirit  of  God  is 
bound  neither  to  sharpness  of  wit,  nor  to  abundance  of  learn- 
ing :  flesh  and  blood  is  not  able  to  understand  the  holy  will  of 
God,  without  special  revelation.  Without  this  special  help  and 
prompting  of  God's  Spirit,  the  scripture  is  to  the  reader,  be  he 
never  so  wise  and  well  learned,  as  the  vision  of  a  sealed  book." 
Jewel  against  Harding  p.  532,  5S\. 

Dr.  ..imes,  a  great  father  of  the  Independents,  saith  upon 
occasion  of  Bellarmin*s  words  :  **  The  anointing  of  the  Holy 
Spirit  doth  teach  the  faithful  to  understand  tliose  things  whicli 
they  received  of  the  apostles;  therefore  to  understand  the 
scriptures  in  those  things  which  are  necessary  to  salvation  :" 
with  more  to  that  purpose. — Dr.  Jnies  against  Bellarm.  I.  1 
c.  b.  Thes.  32. 

Vatablus  on  Job  xxxii.  8.  with  Driisius  Clarius,  and  others, 
speak  to  the  same  effect. 

G.  Cradock,  a  famous  Independent  preacher,  preached,  "  That 
the  scripture  is  a  speechless  thing  without  the  spirit." — G.  Cra- 
dock's  Divine  Drops,  page  217. 

Ch.  Goad,  an  eminent  Separatist,  in  his  works  styled  B.  D. 
of  K.  College  in  Cambridge,  and  an  Independent  pastor,  thus 


238 

taught :  "  There  is  no  knowledge  of  Christ,  nor  of  the  scrip- 
ture, but  by  revelation." — C.  Goad  Rejr.  Drops,  page.  12. 

Dr.  J.  Owen,  a  man  of  greatest  fame  among  the  present 
Independents,  saith  :  *'  The  public,  authentic,  and  infallible  in- 
terpreter of  the  holy  scriptures,  is  He  who  is  the  author  of 
^  them;  from  the  breathing  of  whose  spirit  they  derive  all  their 
verity,  perspicuity,  and  authority." — Exercit.  2,  7,  9.  against 
Quakers. 

So  that  we  see,  upon  the  judgment  of  many  considerable 
persons,  the  scripture  is  no  rule  for  our  believing  and  under- 
standing of  itself;  and  tlierefore  not  the  rule  of  faith  and 
practice  concerning  the  things  therein  declared. 

I  will  give  a  short  instance  in  Christ's  words  about  regene- 
ration. He  taught,  (and  strange  it  was,  no  doubt,  to  wise  Nieo- 
demus,)  that  "  unless  a  man  be  born  again,  he  cannot  see  the 
kingdom  of  God."  This  is  as  plain  a  proposition  as  can  be 
laid  down,  and  may  be  credited  historically.  But  what  is  that 
to  the  knowledge  and  experience  of  the  new  birth  ?  That  they 
are  never  like  to  be  informed  of  there.  Nor  can  that  scripture 
be  my  rule  in  that  heavenly  travail,  respecting  the  many  and 
wonderful  trials  and  exercises  that  are  to  be  met  with  in  it ; 
neither  can  any  other  writing  whatever.  This  only  is  the  office 
of  that  Spirit  and  Word  immortal,  by  which  we  are  begotten 
again.  Wliat  then  is  my  rule,  to  inform,  order,  strengthen, 
and  lead  through  the  whole  operation,  but  the  same  Spirit  ? 
AH  doctrinal  scripture  was  experienced  before  written,  or  they 
had  not  been  true  witnesses  who  wrote  it. 

Now  that  which  was  their  rule,  can  only  guide  us  into  the 
same  experiences ;  nor  arc  they  to  be  rightly  known  before 
experienced.  "  If  any  man  will  do  his  will,  he  shall  know  of 
the  doctrine,"  (John  vii.  17,)  saith  Christ.  I  read  the  history 
of  such  things  ;  this  saves  not.  Neither  can  the  history  be  the 
rule  leading  into  the  mystery.  That  belongs  only  to  the  Spirit, 
that  searcheth  out  the  deep  things  of  God.  1  Cor.  ii.  10. — Con- 
sequently the  Spirit,  and  not  the  scripture,  is  the  rule  for  so 
believing  and  living. 

Obj.  But  is  not  this  to  make  void  the  Protestants'  plea  against 
the  Papists,  viz.  That  the  scriptures  are  the  rule  of  faith  and 
practice  ? 

Jlnswtr.  No  such  matter.  For  the  question  was  not,  whether 
the  Spirit  of  Christ,  or  the  scripture  was  the  rule  ;  but,  whether 
the  scripture,  which  is  God's  tradition,  or  popish  traditions 
were  the  rule  to  measure  the  truth  of  doctrines  and  practices 
by  ?  We  grant  that  particular  scriptures,  rightly  understood, 
may  measure  what  is  agreeable  or  disagreeable  to  them.  That 
is,  such  doctrines  and  practices  as  are  contrary  to  that  part  of 
scripture,  more  particularly  relating  to  our  days,  are  question- 


239 

able  by  the  scripture  ;  especially  since  all  parties  pretend  that 
what  they  say  and  do  is  according  to  scripture.  Yet  this  con- 
cludes not  the  scripture  to  be  the  general  and  evangelical  rule. 

Obj.  But  if  God  iiad  not  revealed  those  thinj^s  that  are  in 
scripture,  by  it  to  us,  how  could  they  have  been  known  by  us? 

jlnswer.  They  were  known  by  the  Light  and  Spirit  of 
Christ  before  they  were  wri4;ten,  (for  from  being  written  they 
are  called  scripture,)  therefore  it  is  said,  that  the  prophets 
««  searched  diligently  what,  and  what  manner  of  time,  the  Spirit 
of  Christy  that  was  in  them,  did  signify,  when  it  testified  before- 
hand of  the  sufferings  of  Christ."  1  Pet.  i.  11.— Nor  are  they 
ever  the  more  revealed  to  the  blind  and  dark  mind,  because  they 
are  written.  The  mysteries  of  regeneration  are  as  puzzling  to 
natural  wit  and  earthly  wisdom,  as  before.  Therefore  well  said 
Epiphanius:  "  Only  to  the  children  of  the  Holy  Gbost  all  the 
holy  scriptures  are  plain  and  easy."  Men's  going  to  hammer  out 
principles,  without  this  infallible  guide  and  rule,  hath  been  the 
cause  of  that  great  confusion  that  is  over  mankind  about  religion 
to  this  very  day. 

Obj.  But  how  else  could  you  have  known  those  prophecies  to 
be  true,  for  that  is  not  matter  of  witnessing,  but  foretelling  ? 

»inswer.  That  is  an  extraordinary  revelation,  not  falling^ 
within  the  ordinary  discoveries  that  are  absolutely  necessary  to 
man's  salvation,  by  which  God  shows  his  power  and  faithful- 
ness, that  he  is  God,  and  can  foretell,  and  will  bring  to  pass. 
But  must  there  be  therefore  an  extraordinary  light  or  spirit, 
and  not  rather  an  extraordinary  sight  and  sense  from  one  and 
the  same  light  and  spirit  in  them  ?  Besides,  that  which  gives  me 
to  believe  and  savour  it  to  be  from  the  spirit,  and  not  by  im- 
posture, is  my  rule  for  believing  it.  Now  that  the  spirit  so  doth, 
both  Calvin  and  Beza,  as  before  cited,  assert  for  me,  viz. 
«  The  same  spirit  that  spake  by  the  mouth  of  the  prophets, 
must  pierce  into  our  hearts,  to  persuade  us  that  they  faithfully 
declared  that  which  was  committed  to  them  of  God." 

Obj.  But  this  light  you  speak  of,  could  not  tell  you  which  way 
sin  came  into  the  world;  tbat  there  was  an  Adam  and  Eve; 
that  they  fell  after  that  manner,  and  that  sin  so  entered  the 
world  ;  that  Christ  was  born  of  a  virgin,  suffered  death,  and 
rose  again  ;  that  you  ought  not  to  swear  in  any  case  ;  &c.  if  the 
scriptures  had  not  told  you  so. 

Jinswer.  That  is  boldly  ^aid.  But  consider  well.  Moses, 
says  the  vulgar  opinion,  had  that  account  of  the  creation,  above 
two  thousand  years  after  it,  by  revelation,  which  we  find  in 
Genesis.  Now  that  there  cduld  be  no  revelation  without  this 
Divine  lighter  spirit,  which  is  the  life  of  the  eternal,  creating 
"Word,  must  needs  be  granted  ;  for,  saith  the  apostle  Paul,  **  the 
Spiritof  Godonly.knoweththethingsof  God  ;"(!  Cor.  ii.  10,11.) 


240 

and  «*  whatever  makes  manifest  is  light.'*  (Eph.  v.  13.) 
And  that  the  spirit  and  light  are  one,  though  two  names,  has 
been  sutlicientl>  evidenc»'d  already.  If  tlien  it  was  this  light  of 
the  eternal  Word,  thai  deliveied  those  past  things  to  Moses,  and 
gave  tliat  prospeet  of  future  tilings  to  the  prophets,  as  no  doubt 
it  was,  if  the  scripture  be  credible,  then  to  say,  the  light  or 
spirit  could  not  do  it,  is  blasphemous  as  well  as  absurd.  Again, 
to  argue,  because  tie  light  does  not  reveal  every  circumstance 
of  history  to  each  individual  that  hath  already  an  account  there- 
of, that  therefore  it  could  not,  is  unreasonable.  Were  the  his- 
tory of  the  transactions  of  Christ  and  his  followers  wanting,  as 
before  Moses  was  that  of  Adam  and  his  posterity,  and  that  the 
Lord  saw  it  needful  to  acquaint  mankind  therewith,  no  doubt 
but  the  light  and  spiiit  which  revealed  the  accoant  of  the  crea- 
tion, above  two  thousand  years  after,  to  Moses,  and  foretold 
several  hundred  years  many  of  those  transactions  of  Christ  by 
the  prophets,  vvould  also  have  supplied  that  want.  But  inas- 
much as  an  account  is  extant,  and  therefore  not  needed,  that 
objection  is  vain. 

Again,  it  does  not  follow,  because  every  man  has  a  measure 
of  light  to  inform  and  rule  him,  that  therefore  he  must  needs 
know  all  which  that  light  knows,  or  is  able  to  reveal  to  him.  I 
return  (hat  argument  thus  upon  our  adversaries.  They  say  they 
have  the  spirit  of  God  ;  then  they  know  all  that  the  spirit  of  God 
knows,  or  can  reveal  to  them.  If  the  latter  be  absurd,  then  the 
former.  Again  say  they,  the  light  within  did  not  reveal  Christ 
to  the  Gentiles,  and  that  Christ  should  be  born  of  a  virgin,  &c. 
the  light  therefore  is  insufficient.  I  return  upon  them  thus.  The 
Spirit  of  God,  given  to  the  children  of  Israel,  (Neh.  ix.  .iO.}  did 
not  acquaint  them  that  Christ  should  be  born  of  a  virgin,  nor 
much  more  of  his  life  and  bodily  transactions ;  therefore  the 
Spirit  •)f  God  was  insufficient.  The  like  may  be  concluded 
against  the  Spirit  in  the  prophets.  For  it  is  manifest  from 
1  Pet.  i.  10,  11,  that  the  Spirit  had  not  revealed  to  all  the  pro- 
phets the  time  of  Christ's  appearance  and  sufferings.  Was  the 
Spirit  therefore  an  insufficient  rule  to  them  ?  But  that  which  tails 
heaviest  upon  our  oppos^rs,  is  tliis,  that  the  scriptures  by  their 
own  argument,  are  a  most  imperfect  account  themselves  of  what 
was  dotu'.  not  relating  the  hundredth  part  of  things  ;  therefore 
as  insufficient  in  not  relating  what  is  behind,  as  they  would 
weakly  render  the  light  or  spiritr^n  not  revealing  to  every  in- 
dividual those  things  which  are  already  past.  Nay,  they  may 
as  well  infer  insufficiency  to  the  Spirit,  or  the  light  witliin,  iu 
that  it  does  not  show  all  that  shall  be  to  the  end  of  the  world, 
which  in  their  proper  seasons  there  will  be  a  necessity  to  know, 
ars  to  reflect  insufficiency  up;>n  it,  because  it  did  not  foretel  to 
former  ages  things  that  are  now  past,  or  needlessly  reveal  them 


241 

over  again  to  us  in  this  age.  Neither  is  nor  can  history  be  the 
rule  of  that  faith  and  lite  we  speak  of,  which  are  so  absolutely 
necessary  to  salvation  ;  whicli  is  the  faitli  that  God,  and  not 
history,  gives,  and  that  works  not  by  history,  but  by  love,  and 
overcomes  the  world,  which  millions  of  historical  believers  are 
overcome  by,  and  wallow  in  the  spirit  and  practice  of.  And 
the  rule  must  be  answerable  to  the  nature  and  workings  of  the 
faith.  The  same  in  point  of  practice,  which  is  duty  done.  Now 
history,  though  it  inform  me  of  others'  actions,  yet  it  does  not 
follow  that  it  is  the  rule  of  duty  to  me,  since  it  ma.v  relate  to 
actions  not  iinitable,  as  in  the  case  of  Adam  and  Eve  in  several 
respects,  and  Christ's  being  born  of  a  virgin,  d>ing  for  the  sins 
of  tiie  world,  &c.  wherefore  this  cannot  be  the  ride  of  duty.  The 
like  may  be  said  of  the  Jewish  story,  that  was  the  particular 
concern  and  transaction  of  that  people. 

Obj.   But  these  things  cmght  to  be  believed. 

Answer.  I  say  so  too,  wheie  the  history  has  reached,  and  the 
Spirit  of  God  hath  made  a  conviction  upun  the  conscience; 
wliich,  says  Dr.  J.  Owen,  as  before  cited,  gives  them  autliority, 
verity,  and  perspicuity.  But  where  this  history  has  not  reached 
any  people,  or  they  die  ignorant  of  it,  they  are  not  responsible 
for  not  believing  any  such  passages  ;  as  saith  bishop  Sanderson, 
It  is  one  thing  to  say  the  scriptures  ought  to  be  read,  believed, 
and  fulfilled,  and  another  thing  to  say.  they  are  the  evangelical 
rule  of  faith  and  life.  F\)r  when  I  read,  believe,  and  witness 
them  fidfilling,  I  must  needs  have  a  rule  by  which  to  read,  un- 
derstand, believe,  and  witness  them.  Which  being  the  Divine 
light  and  spirit  of  Christ,  it  must  be  that,  and  not  themselves, 
th^t  must  be  my  rule  for  so  reading,  understanding,  and  believ- 
ing them. 

And  further,  to  prove  that  the  light  and  spirit  within  the 
heathens  was  sufficient  to  discover  these  things,  it  is  granted  on 
all  hands,  that  the  Sybils  had  divine  sights.  I  mean  not  those 
made  in  their  name  by  some  professors  (»f  Christianity,  as  is 
charged  up(m  them  to  gain  authority  upim  the  Gentiles,  against 
which  Blondel  writes.  But  those  that  are  acknowledged,  who 
prophesied  of  a  virgin's  bringitjg  forth  a  son,  and  tiiat  he  should 
destroy  the  serpent,  and  replenish  the  earth  with  righteousness, 
as  is  before  cited  out  of  Viigil,  who  took  it  out  of  the  remains  of 
Cumsea's  verses,  then  among  the  Romans. 

And  for  the  practical  part  j|f  the  objection,  viz.  how  should 
we  have  known  it  had  been  unlawful  to  swear  at  all  in  any  case, 
if  Mat.  v.  34,  had  not  been?  (whicli  is  of  most  weight  in  this 
case,  because  if  is  matter  of  dut> ,  and  called  particularly  by 
some  an  evangelical  precept,  being  a  step  above  the  righteous- 
ness of  the  outward  law  among  the  Jews,)  I  have  this  to  say  for 
proof  of  the  light's  sufficiency. 

2  H 


242 

There  were  among  the  Jews  themselves,  long  before  Christ 
came,  an  entire  people  that  would  not  swear,  to  wit,  the  Esseni. 
<*  They  keep  their  promises,'*  says  Joscphiis,  *'  and  account 
every  word  they  speak,  of  more  force  than  if  they  had  bound  it 
with  an  oath.  And  they  shun  oaths  worse  than  perjury  j  for 
they  esteem  him  condemned  for  a  liar,  who  without  one  is  not 
believed." — Josephus'  wars  of  the  Jews,  I.  2.  c.  7. 

Philo  writes  to  the  same  purpose,  and  taught  himself,  that  it 
was  best  to  abstain  from  swearing ;  that  one's  word  might  be 
taken  instead  of  an  oath. — PhilOf  despec.  leg  and  decalog. 

And  Pythagoras,  in  his  oration  to  the  Crotonian  Senators,  ex- 
horted them  thus :  ♦*  Let  no  man  attest  God  by  oath,  though  in 
courts  of  judicature  5  but  use  to  speak  such  things  that  he  may 
be  credited  without  an  oath." — Laert.  Uerm.  and  Grig,  contr. 
Celf. 

The  Scythians  are  said  to  have  told  Alexander  of  themselves, 
"think  not  that  Scythians  confirm  their  friendship  by  oath. 
They  swear  by  keeping  their  word." — ^uint.  Curt,  in  vit.  Mex. 

And  Clinias,  a  Greek,  and  follower  of  Pythagoras,  rather 
chose  to  suffer  the  fine  of  three  talents,  (which  made  300/.  En- 
glish,) than  to  lessen  his  veracity  by  taking  an  oath.  H.  Grotius 
on  Mat.  V.  34. — Which  act  was  greatly  commended  of  BasiliuSf 
who  upbraided  the  christians  of  his  time  with  it ;  thereby, 
(after  our  adversaries  way  of  drawing  consequences,)  prefering 
the  light  of  the  Gentiles  before  the  light  of  the  cfiristians. 
Though  indeed  the  light  was,  and  is  always  one  in  itself.  But 
the  christian  did  not  live  up  so  closely  to  it  as  the  heathen  did, 
and  therefore  took  a  greater  liberty,  and  walked  in  a  broader 
way. 

I  would  now  know  of  our  opposers,  if  they  can  yet  think  the 
light  that  preached  this  doctrine  in  the  mount,  was  the  same 
w  ith  that  light  that  shined  in  the  consciences  of  those  Gentiles, 
so  many  hundred  years  before  that  sermon  was  written  or 
preached,  who  so  plainly  believed,  practised,  and  taught  it,  yea 
or  nay  ?  Perhaps  some  through  the  abundance  of  their  envy, 
pride,  and  passion,  will  yet  stick  out,  while  the  more  moderate 
will  submit  to  such  evidence,  and  conclude  ignorance  and  folly 
liave  made  all  this  opposition  against  us  ;  and  that  of  a  truth, 
the  voice  which  cried,  (Prov.  viii.  4,  fi.)  "  Unto  you,  0  men,  I 
call,  and  my  voice  is  to  the  sons  of  men  ;  hear,  for  I  will  speak 
of  excellent  things,"  was  also  heard  by  the  Gentiles  ;  and  that 
what  concerned  the  doctrine  ofloly  living  was  not  hid  from 
them,  I  mean,  evangelically  so  ;  provided  Christ's  heavenly 
sermon  upon  the  mount,  related  by  Matthew  the  evangelist, 
may  be  esteemed  such.  For  their  writings  flow  with  amens 
thereunto. 

But  admitting  to  our  adversaries  that  the  voice  was  then  so 
low,  and  the  manifestation  of  the  light  so  small,  that  it  discover 


243 

ed  Hot  many  of  tliose  things  before  mentioned  ;  could  that  give 
reasonable  men  ground  to  conclude,  therefttre  the  Divine  wis- 
dom or  light  was  insufficient ;  or  that  the  Divine  wisdom  or 
light  was  not  then,  and  should  nut  in  other  ages  become  the 
rule  and  guide  of  the  children  of  men  ?  Yet  such  false  conse- 
quences have  been  the  corner  stone  and  foundation  of  our  oppo- 
s«rs'  building  against  us  ;  and  no  reasonable  man,  I  think,  will 
attempt  to  clear  it  from  being  a  sandy  one. 

OF  THE  JUDGE  OF  CONTROVERSY. 

I  shall  explain  what  I  mean  by  these  terms. 

A  judge  is  one  that  has  not  only  power  to  determine,  but  dis- 
cerning to  do  it  rightly. 

Controversy  is  a  debate  between  two  parties  about  the  truth 
or  falsehood  of  any  proposition  to  be  determined  by  that  judge. 

From  wlience  I  am  led  to  assert,  that  the  judge  of  controver- 
sy must  be  certain  and  unerring. 

And  though  this  may  seem  strange  to  some,  it  is  nevertheless^ 
true  in  itself.  For  if  the  judge  hefalliblCf  he  may  indeed  silence 
the  contending  parties  by  his  authority,  but  not  the  controversy 
by  a  certain  judgment,  since  he  may  as  well  determine /a/seZi/  as 
truly.  So  that  controversy  can  never  be  rightly  determined  by 
a  fallible  judge,  therefore  he  is  no  true  judge  of  controversy. 
Indeed  it  is  absurd,  and  a  contradiction  in  itself,  to  think  other- 
wise ;  since  he  that  is  uncertain,  can  never  give  a  certain  deci- 
sion. And  if  not  a  certain  one,  then  none  to  the  purpose.  Nor 
ought  any  person,  no  otherwise  judged,  that  is  persuaded  of  the 
truth  of  his  cause,  to  let  fall  his  belief  upon  so  doubtful  a  deter- 
mination ;  since  he  moves  not  only  without  conviction,  but 
against  conviction  :  and  which  is  worse,  he  is  not  ascertained  of 
the  truth  of  what  he  is  required  to  submit  to.  Therefore  of  all 
people  they  are  most  condemnable,  who,  notwithstanding 
they  keep  so  great  a  stir  about  religion,  and  sometimes  use 
coercive  means  to  compass  their  designed  uniformity,  acknow- 
ledge to  us,  they  are  not  certain  of  their  own  faith. 

Since  then  the  judge  must  be  unerring,  it  will  be  worth  our 
while  to  consider,  where  this  infallible  judge  is  to  be  found. 
*<  There  is  none  good  but  God,"  said  God  himself,  when  mani- 
fested in  the  flesh  ;  that  is  originally,  or  as  of  himself.  So  truly 
there  is  none  infallible  but  God,  as  of  himself.  Yet  as  the  su- 
preme g(md  is  communicated  to  man  according  to  measure  ;  so, 
(as  well  says  bishop  Latimer,)  is  there  infaltihilityf  certaintyt 
or  assurance  of  the  truth  of  things,  given  to  man  aecording  to  capa- 
city.— Book  of  Martyrs,  vol  3.  ;>.  475.  Otherwise  men  would 
be  obllgt'd  to  believe  and  obey,  and  that  upon  damnation,  those 
tilings  concerning  which  there  can  be  no  certainty,  whotber 
they  be  true  or  false. 


244 

*♦  Emmanuelj  God  with  men,"  as  he  is  their  rule,  so  their 
judge.  He  is  the  law-giver,  and  therefore  the  hest  interpreter 
ol'  any  point  that  may  concern  his  own  law.  And  men  are  so  far 
certain,  or  infallible,  as  they  are  subject  to  his  voice,  lighl,  or 
spirit  in  them,  and  no  farther  ;  for,  humanum  est  errare,  man  is 
errable.  Nor  can  any  thing  rescue  him  out  f)f  error,  or  pre- 
serve him  from  the  infections  of  it,  but  tjie  sound  and  certain 
judgment  that  God,  by  the  light  of  his  spirit,  gives  to  him. 

Obj.  But  is  not  the  scripture  the  judge  of  controversy  ? 

Answer.  How  can  that  be,  since  the  question  most  times 
arises  abont  the  meaning  of  scripture?  Is  there  any  place  tells 
us,  without  all  interpretation,  whether  the  Socinian  or  Trini- 
tarian be  in  the  right,  in  their  diftering  apprehensions  of  the 
three  that  bear  record^  &.c.  Also  the  Homousian  and  Arian, 
about  ChrisVs  divinity.  Or  the  Papists  or  Protestants  about 
transubstantiation  ?  If  then  things  are  left  undefined  anri  un- 
determined, I  mean  literally  and  expressly,  in  the  scripture; 
and  that  the  question  arises  about  the  sense  of  words,  dolh 
the  scripture  determine  which  of  those  interpreters  hits  the 
mark  ?  As  this  is  not  reasonable  to  think,  so  must  it  be  ac- 
knowledged, that  if  interpretation  decide  the  matter  in  contro- 
versy, then  not  the  scripture,  but  the  iiiterpreter  must  be  the 
judge. 

Now  this  interpreter  must  either  interpret  by  his  own  mere 
wisdom  or  spirit,  called  by  the  apostle,  (1  Cor.  ii.  1].)  "the 
spirit  of  a  man,'*  who  by  weighing  the  text,  consulting  the  in- 
tent of  the  writer,  comparing  places  together,  gives  the  judg- 
ment which  the  scripture  does  not  give  of  itself;  or,  from  the 
Spirit  of  God,  which  gives  understanding,  as  Job  xxxii.  8, 
and  as  the  same  apostle  saith,  in  the  same  place,  «»  searcheth 
the  deep  things  of  God.'*  If  the  first,  then  -a  fallible  ;  if  the 
last,  then  an  injallibte  judge. 

I  would  fain  know,  whether  it  was  the  scripture  or  the  Holy 
Ghost  that  presided  among  the  apostles,  when  they  were  come 
together,  (Acts  xv.)  when  they  said  :  '•  It  seemeth  good  to  the 
Holy  Gliost  and  to  us,*'  &c.  If  the  Hol^  Ghost,  then  pray  give 
us  a  plain  scripture  to  prove  we  are  to  have  another  ju«lge 
now.  If  that  cannot  be  done,  then  we  must  have  the  same,  and 
consequent!)  an  inJalUhk  judge,  \\x.  "The  Spirit  of  Truth, 
which  leaf's  christians  into  all  truth,"  and  is  given  of  God,  by 
Christ,  for  that  very  end. 

06;.  It  is  grante«l  tliat  the  Spirit  is  infallible.  But  how  shall 
I  know  that  any  man  determines  a  thing  by  this  Spirit,  and 
does  not  rather  obtrude  his  own  sense  upon  us,  under  that  spe- 
cious pretence. 

Answer.  By  the  same  Spirit.  As  well  said  Gualt.  Cradock, 
"The  way  to  know  whether  the  Spirit  be  in  us  is  its  own  evi- 


245 

dence,  and  that  is  the  way  to  know  it  in  others  too.  And  the 
man  that  hath  the  Spirit,  ina>  know  the  Spirit  in  another. — 
Tiieri^  is,"  saith  he,  "  a  kind  of  sagacity  in  tlie  saints  to  this 
purpos»\" — G.  Crad.  Divine  Drops^  p.  210.  Which  is  also 
true  in  the  judgment  of  abundance  of  Protestant  writers. — 
For  as  they  held  that  no  man  could  know  tiie  scriptures  but  by 
tlie  sami'  Spirit  which  indicted  thejn  ;  so  consequently  that  the 
sanH'  S[)irit  only  could  assure  him  <tf  the  truth  of  the  said  in- 
terpretation. And  Feter  Martyr,  as  before  quoted,  tells  us, 
««  The  Holy  Giiost  is  the  arbiter  or  judge."  Also  Dr.  J.  Given 
saith  :  **  That  the  Holy  Ghost  is  the  only  authentic  interpreter 
of  the  scripture."  And  if  the  only  authentic,  then  the  onlj' 
and  infallible  judge.  Then  the  judge  of  the  mind  or  meaning 
of  scripture,  is  both  an  only  and  infallible  judge.  But  to  wave 
this.  Does  not  the  very  same  objection  lie  against  the  sense 
of  scripture,  since  (me  sa>s,  this  is  the  sense,  and  another  that? 
To  know  God's  mind,  men  must  come  to  God's  Spirit,  else  diffi- 
culties of  that  sort  are  insuperable. 

In  short,  it  were  greatly  to  be  wished  that  all  men  would 
hold  themselves  unconcerned,  in  disputing  about  what  they 
have  n<»t  received  an  assurance  of  from  the  Holy  Spirit;  since 
they  beat  but  the  air,  and  obtain  no  sidid  satisfaction,  neither 
can  they  upon  any  other  bottom.  God  never  prostrates  his 
secrets  to  minds  ilisobedient  to  what  they  do  already  know. — 
Let  all  practice  what  they  assuredly  know  to  be  their  duty, 
and  be  sparing  in  their  search  after  nice  and  unknown  matters. 
W  eighty  and  seasonable  was,  and  is,  the  apostle's  saying : 
«  Nevertheless,  whereunto  we  have  already  attained,  let  ua 
walk  by  the  same  rule."  Phil.  iii.  l6.  Where  he  both  limits 
us  to  the  present  kn<»wledge  communicated  to  us,  and  exhorts 
us  to  live  up  to  that ;  and  if  any  thing  be  farther  necessary  for 
us,  *•  God  in  due  time  will  reveal  it  by  his  Spirit,"  that  only 
gives  to  know,  discern,  and  judge  of  the  things  that  are  of  God. 

Obj.  But  iiow  will  this  determine  the  controversy,  and  allay 
the  fury  of  debates  that  are  on  foot  in  the  world  ? 

Answer.  Nothing  like  it,  if  a  man  adhere  to  it;  and  if  he 
does  not,  there  is  no  way  left  but  the  wrath  that  is  to  be  re- 
vealed. But  most  pei'suasions  are  agreed  about  the  absolute 
necessaries  in  religiim,  from  that  light  and  witness  God  has 
placed  in  man's  conscience,  viz.  that  God  is  ;  that  he  is  a  re- 
warder  of  them  that  diligently  seek  him  ;  that  the  way  of  God  is 
a  way  of  purity,  patience,  meekness,  <^-c.  without  which  no  man 
can  see  the  Lord.  Nay.  they  accord  in  some  considerable  mat- 
ters superadded,  as  sione  of  them  speak,  to  wit,  that  God  was 
manifested  extraordinarily  in  the  flesh  ;  that  he  gave  his  life  for 
the  world  ;  that  such  as  believe  and  obey  his  grace  in  their  hearts, 
receive  remission  of  sins,  and  life  everlasting.    Now  I  say,  since 


246 

these  things  men  generally  consent  to,  let  them  live  up  to  them, 
and  forbear  wanton  scrutinies  after  things  or  notions  that  gen- 
der to  strife  and  contention,  and  leave  not  mankind  better,  but 
rather  worse  than  they  found  them,  and  the  world  would  be 
soon  rid  of  controversy.  Holy  livings  and  not  disputing^  would 
be  the  business  of  mankind.  What  more  excellent  judgment 
can  be  given,  than  that  men  quit  their  contentions  about  no- 
tions and  opinions,  and  betake  themselves  to  the  practice  of  that 
good  which  God  hath  already  shown  to  them  ;  as  spake  both 
the  prophet  Micah,  vi.  S,  and  the  apostle  Paul,  Rom.  i.  19. — 
And  if  any  thing  be  revealed  to  one  more  than  another,  let  the 
rest  judge  in  the  Spirit,  or  be  silent  till  God  manifest  more  to 
them,  in  order  to  right  judgment. 

It  is  good  to  '*  try  all  things."  But  we  must  have  some- 
thing to  try  them  by  ;  and  what  ought  that  to  be,  but  the 
<»  Spirit  that  searcheth,  and  the  anointing  that  teaches  all  things^''' 
(1  John  ii.  20,  27.)  which  is  truth  itself.  Here  mankind  will 
live  in  love,  having  at  least  natural  affections,  (now  lost  by  the 
barbarity  of  some  of  their  cruel  religions,  or  heats  for  their 
opinions,)  and  a  judgment  of  things  will  be  made,  not  from 
the  rash,  partial,  short-sighted,  and  froward  mind  of  man,  but 
that  Eternal  Light  and  Spirit  that  never  erred  :  which,  how- 
ever disgustful  to  some  Protestants  in  this  age,  was  no  false 
doctrine  in  the  account  of  John  Philpot  and  bishop  Latimer,  two 
great  founders  of  the  reformation  in  England. 

The  first,  in  his  answer  to  the  bishop  of  Chichester,  re- 
proving his  confidence  about  true  faith  in  Christ :  **  These 
heretics,"  said  he,  ♦'  take  upon  them  to  be  sure  of  all  things 
they  stand  in."  '«  Let  him  doubt,"  saith  John  Philpot,  "  of  his 
faith  that  listeth  ;  God  give  me  always  to  believe  that  I  am 
sure  of  true  faith  and  favour  in  Christ." — B.  Martyrs,  vol.  3. 
p.  577. 

The  second,  in  his  answer  to  sir  Edward  Baynton,  objecting 
the  uncertainty  of  man  in  what  he  calls  truth,  thus  recorded  by 
J.  Fox  in  his  book  of  Martyrs,  vol.  3,  page  457  :  «'  Your  friends 
deny  not  but  that  certain  truths  are  communicated  to  us  ac- 
cording to  capacity.  But  as  to  my  presumption  and  arrogan- 
cy,  either  I  am  certain  or  uncertain  that  it  is  truth  that  I 
preach.  If  it  be  truth,  why  may  not  1  say  so  ?  If  I  be  un- 
certain, why  dare  I  be  so  bold  as  to  preach  it?  And  if  your 
friends  be  preachers  themselves,  after  their  sermon  I  pray 
you  ^'.sk  them,  whether  they  be  certain  and  sure  they  preach 
the  truth  or  not  ?  and  send  me  word  what  they  say,  that  I  may 
learn  to  speak  after  them.  If  they  say  they  be  sure,  you  know 
what  follows.  If  they  say  they  be  not  sure,  when  shall  you  be 
sure,  that  have  so  doubtful  and  unsure  teachers." 

Let  not  Protestants,  for  shame,  judge  us  for  owning  a  doctrine 


247 

that  is  confessed  to,  and  confirmed  by  some  of  the  worthiest  of 
their  own  ancest(»rs,  viz.  that  an  unerring,  certain,  or  infallible 
judgment  in  things  necessary  lo  salvation,  is  both  possible  and 
requisite,  and  that  God  communicates  it  by  his  Spirit,  to  the 
souls  of  men. 


CONCLUSION. 

To  conclude.  Emmanuel^  a  word  suited  not  only  to  that  ap- 
pearance, but  the  whole  dispensation  of  the  gospel,  imports 
God  nigh  to,  or  with  men.  "  The  tabernacle  of  God  is  with 
men  :  he  will  dwell  in  them,  and  walk  in  them  :"  Rev.  xxi. 
3,  7. — <'  They  shall  be  all  taught  of  me,  and  in  righteousness 
shall  they  be  established."  Isa.  liv.  13. — That  is,  by  the  spirit 
of  his  Son.  And  this  admits  not  of  any  book,  or  literal  rule  or 
judge,  to  come  between  that  indwelling  spirit  of  light,  life,  and 
wisdom  from  God,  and  the  soul,  as  its  rule  of  faith  and  prac- 
tice. 

And  because  it  is  the  unutterable  goodness  of  God  to  people 
in  these  latter  days,  as  the  sum  of  scripture  prophecy,  thus  to 
make  known  himself;  we  are  incessant  inf  our  cries  to  them, 
that  they  will  turn  their  minds  inward,  (now  abroad,  and  taking 
up  their  rest  in  the  externals  of  religion,)  that  they  may  hear 
his  heavenly  voice  and  knocks,  and  let  him  in  and  be  taught  of 
him  to  know  and  do  his  will,  that  they  may  come  to  be  expe- 
rienced and  expert  in  the  school  of  Christ.    For  never  maR 
spake  and  taught,  as  he  livingly  speaks  and  teaches  in  the  con- 
sciences of  those  who  diligently  hear  him,  and  are  willing  to  be 
taught  of  him  the  knowledge  of  his  ways.     The  priest  was  out- 
ward, but  he  is  now  inward;  the  law  outward,  but  it  is  now 
inward.     And  now  he  is  no  more  "  a  Jew  that  is  one  outwardly, 
nor   that  circumcision  which  is  outward  in  the  flesh  ;  but  he  is 
a  Jew  who  is  one  inwardly,  and  circumcision  is  that  of  the 
heart,  in  the  spirit,  and  not  in  the  letter,  whose  praise  is  not  of 
men,  but  of  God."  Rom.  ii.  28,  29. — Which  is  so  far  from  less- 
ening  the  authority  of  the  scriptures  of  truth,  that  unless  this  be 
man's  rule  and  judge  in  the  reading  and  believing  of  them,  he 
can  never  understand  them  rightly,  or  keep  their  sayings  faith- 
fully.   And  indeed,  as  before  I  have  expressed,  I  cannot  but  say, 
that  man,  whilst  unregenerated,  setting  his  wit  and  wisdom  to 
fathom  and  comprehend  the  intention  of  the  Holy  Ghost  in  many 
of  those  writings,  hath  occasioned  that  confusion,  darkness,  and 
perplexed  controversy,  that   now   so  lamentably   pesters  the 
world.     In  which  state,  for  all  the  external  imitations  of  the 
ancients  in  some  temporary  and  figurative  parts  of  worship,  I 


248 

am  to  tell  such,  and  from  the  Spirit  of  the  Lord  God  of  ali  truth, 
th^y  will  iievtr  he  accepted. 

T\n'  utmost  of  that  literal  knowledge,  historical  faith,  and 
outward  religion,  is  at  bent  hut  the  old  lieavens  that  are  to  be 
wrapped  up  as  a  scroll,  and  tbe  old  wine  and  bottles  that  belong 
not  to  the  kingdom  of  God.  Such  believers  mav  flatter  them- 
selves, and  at  last  cry,  Lord,  Lord  ;  but  alas !  the>  shall  never 
enter  into  the  rest  that  God  hath  reserved  for  his  regi  nerated 
and  redeemed  children,  for  under  such  a  faith  and  relii^ion, 
envy,  wrath,  malice,  persecution,  pride,  passion,  covetousnt  ss, 
worldly-mindedness,  6cc.  may  and  do  prevail ;  yea.  and  are 
cloaked,  as  with  a  s"cure  cover  from  the  stroke  of  (iod's  Spirit. 
Insomuch,  as  when  any  are  moved  of  the  Lord  to  decry  such  fair 
and  hypocritical  shows  of  religion,  they  are  rej)uted  rash  and 
censorious,  and  presently  a  plea  must  be  made  on  this  wise  : 
Do  not  we  follow  the  commands  of  the  scripture?  Did  not  such 
and  such  dt)  so  and  so  ?  Which  at  best  are  but  the  duties  of  sa- 
crifice, and  not  of  obedience.  Never  regarding  from  what 
ground  the  performance  springs,  whether  it  be  according  to  the 
rule  of  the  new  or  of  the  old  creature..  But  abuse  and  vilify  us  for 
making  such  distinctions  ;  as  if  the  prayers,  preachings,  •ring- 
ings, outward  baptizings,  and  suppin^s,  ^^c.  of  men  in  their  own 
unsanctiiied  spirit^^tr*  ngth,  and  will,  v\ere  required  an<;  ac- 
cepted of  G(»d  for  evangelical  worship.  Thick  darkness,  and  a 
dangerous  presumption  !  Thus  are  men  out  of  the  way  concern- 
ing both  faith  and  practice,  and  the  true  rule  and  judge  of  them. 
They  make  the  former  to  lie  in  an  assent  of  the  understanding  to 
such  propositions,  and  in  an  imitation  of  former  observations, 
that  were  at  best  but  signs  of  good  things  to  come,  and  the  duties 
of  sacrifice,  (which  is  far  from  the  Emmanuel  slate,)  and  the 
latter,  viz.  the  rule  anri  judge,  to  be  the  scriptures;  which  is 
but  an  account  of  those  things  that  others  were  ruled  to,  and  di- 
rected in  by  the  holy  Spirit,  before  they  were  ever  recorded  or 
made  scripture.  And  no  other  rule  or  judge  can  so  regulate; 
for  as  the  faith  and  experience,  so  the  rule  and  judge  of  that 
faith  and  that  experience  must  be  one.  God  by  his  Spirit  begets 
faith  ;  God  by  his  Spirit  rules  faith,  and  governs  the  life  of  his 
children  ;  •<  for  as  many  as  are  children  of  God  are  led  by  the 
Spiritof  God."  Rom.  viii.  14, 15. — The  scripture,  much  i>f  it,  is 
but  a  declaration  of  faith  and  experience  ;  therefore  not  the  rule, 
or  judge.  For  as  faith  and  experience  were  before  scripture,  be- 
cause, as  t  said  before,  there  must  be  a  rule  and  judge  where 
there  is  laith  ;  therefore  the  scripture  is  not  that  rule  or  judge. 
And  before  that  declaration  be  answered  or  fulfilled  by  any, 
they  must  come  to  the  faith,  rule,  and  judge,  of  wliich  that  is  a 
declaration.  So  tUiii  faith  is  yielilini^  up  to  tht  requirin^s  ofGod*s 
Spirit  in  us,  in  full  assurance  of  the  remission  ojsins  that  are  past. 


249 

through  the  Son  of  his  love,  and  life  everlasting.  From  whence 
dail.v  iluw  works  of  huliness  well  ph-asiiig  to  God ;  which  is 
more  than  a  mere  assent  of  the  understanding  to  a  verbal, 
though  a  true  propositi«)n.  Again:  the  life  of  a  true  christian 
stands  not  inbodily  txercise,  which,sa)s  the  apostle,  profits  little; 
nor  in  an  imitation  of  the  ancients  in  temporary  and  shadowy 
things,  which  the  hypocrite  as  well  as  the  saint  can  do;  but  in 
self  denial  and  walking  in  the  spirit,  to  bring  forth  the  fruits 
thereof  unto  all  godliness.  Which  is  tlie  pure  and  spiritual  obe- 
dience, resulting  from  the  living  spiritual  faiih  of  God's  elect, 
and  the  rule  and  judge  thereof,  is  their  autiior  and  begetter, 
even  the  Spirit  of  truth,  which  alone  gives  saving  understand- 
ing, faith,  and  obedience,  and  searcheth  the  deep  things  of  G  d.* 
O  you  professors  o;  religion,  that  you  would  but  seriously 
weigh  these  things,  and  examine  yourselves  in  God's  sight,  (for 
he  respects  none  for  their  fair  outside,)  if  this  saving  faith  be 
your  faith,  and  this  heavenly  life  be  your  life,  and  if  the  holy 
Sj)irit  be  your  ruler  and  leader?  if  not,  you  are  but  legal, 
formal,  and  in  the  oldness  of  the  letter,  and  will  worshippers, 
which  obtain  not  with  God.  In  which  state,  not  the  wisdom 
from  above,  but  that  which  is  from  below,  of  the  old  creature,  is 
your  rule,  in  it  you  read  scripture,  expound  it,  pray,  preach, 
sing,  and  perform  all  your  duties.  And  this  is  not  to  walk  ac- 
cording to  the  rule  of  the  new  creature  ;  but  in  a  legal  spirit  to 
make  a  gospel  profession,  the    end  of  which,  from  the  Lord  I 

am  to  tell  you,  will  be  a  bed  of  sorrow Gal.  vi.  16.  Therefore 

resist  not  the  light  and  spirit  within,  but  turn  at  the  repi'oof 
thereof,  that  you  may  come  to  walk  in  the  way  of  life,  (Prov. 
vi.  23,)  daily  life  to  your  souls,  that  so  you  may  be  quicken- 
ed and  made  alive  to  God  in  all  your  duties,  and  live  to  him, 
while  you  live  in  that  life  which  is  hid  with  Christ  in  God  ; 
that  being  thus  boin  again,  and  become  renewed  in  your  inward 
man,  you  may  perform  that  pure  and  spiritual  worshi[)  which 
is  of  a  sweet  savf)ur  with  the  Lord.  So  siiall  he  bless  you  with 
his  heavenly  blessings,  and  daily  replenish  your  souls  with  the 
unspeakable  joys  of  his  love  and  salvation.  This  I  heartily 
desire,  and  through  all  difficulties  incessantly  travail  for,  in  bo- 
dy, soul,  and  sj)irit,  that  the  all-wise,  good,  omnipotent  God 
may  be  known,  served,  and  obeyed  by  you,  t<»  your  comfort  and 
his  eternal  honour,  who  alone  is  worthy  to  receive  it,  now  and 
for  ever.     Amen. 

William  Veixn. 


*  1  Tim.  iv.  8.        Col.  ii.  20,  21,  22,  23.        GaL  v.  16,  23,  23. 
21 


THE 


CHRISTIAN   CtUAKER, 

AND 

HIS  DIVINE  TESTIMONY 


AGAINST 

THE  ADVERSARIES  OF  THE  TRUE  LIGHT. 
PART  ZX. 

CONTAINING 

A  MORE  PARTICULAR  ANSWER  TO  THE  BAPTISTS'  AND  OTHERS' 
ARGUMENTS,  EXCEPTIONS,  ERRORS,  AND  FALLACIES  HEREIN 
SPECIFIED. 


BT  A  SERVANT  AND  FOIXOWKR  OF  JESUS  CHRIST  THROUH 
PERSECUTIONS  AND  BEFROACHES, 

GEORGE  WHITEHEAD. 


The  vile  person  will  speak  villany,  and  his  heart  will  work  iniquity,  to 
practise  hypocrisy,  and  to  utter  error  ag-ainst  the  Lord. — Isa.  sxxii.  Q. 


London — Printed  in  the  Year  1673 : 
PHILADELPHIA— REPRINTED  BY  JOSEPH  RAKESTRAW, 

NO.  254  NORTH  THIKD  STREET. 

1824. 


TO  THE 

UNPREJUDICED  READEK. 


IF  it  had  not  been  the  Lord  who  was  on  our  side  when  men  rose 
up  a;^ainst  us,  <'  Now  may  we  (with  Israel)  say,  then  they  had 
swallciwed  us  up  quick,  when  their  wrath  was  kindled  against  us." 

Had  our  separation  and  testimony  been  of  men,  or  by  man's  will, 
we  had  fallen  long  since,  as  many  of  our  adversaries  have  falsely 
prophesied.  VVe  had  not  been  sustained  through  our  many  trials, 
nor  borne  up  above  the  floods  of  enmity,  if  the  Lord  had  not  been 
with  us.  But  he  who  hath  gathered  and  chosen  us  to  witness  forth 
his  name  and  truth  in  the  power  and  spirit  of  it,  hath  preserved 
and  jiiveu  us  strength  to  persevere  therein.  Blessed  be  his  name 
for  ever. 

And  this  I,  with  my  brethren,  must  give  testimony  of,  that  as 
God  hath  in  tliese  last  days  been  pleased  to  visit  us  by  his  eternal 
power,  and  in  his  love  and  kindness  to  open  the  eyes  of  our  under- 
standing, to  see  his  goodness,  both  to  our  own  particulars  and  io 
mankind  in  general,  in  extending  saving  grace  or  light  to  all ;  so  it 
is  by  his  power  that  he  hath  raised  up,  and  set  forth  witnesses  of 
the  same.  The  sense  we  have  of  the  love  of  God,  and  his  glorious 
light  revealed,  induces  and  moves  us,  even  in  the  spirit  of  the  gos- 
pel, to  call  others  out  of  darkness,  and  to  direct  their  minds  to  the 
appearance  of  the  true  light  in  their  hearts  and  consciences,  in  what 
degree  soever  it  showeth  itself,  which  God  in  his  goodness  hath  uni- 
versally afforded  for  good  to  mankind,  that  they  might  both  know 
him,  and  their  duty  to  him.  God  did  stretch  forth  his  hand,  and 
reach  unto  us  by  his  power,  for  this  very  end,  to  gather  us  to  his 
Divine  light  or  shining  in  our  hearts,  that  thereby  we  might  re- 
ceive the  knowledge  of  his  glory  in  the  face  of  Christ  Jesus,  as  his 
former  witnesses  did. 

And  although  we  must  still  confess  to  the  love  and  good  will  of 
God  to  man,  in  affording  Divine  light  universally  throughout  all 
ages,  yet  transgression  and  darkness  have  been  such  in  the  earth, 
that  they  have  in  many  ages  so  much  veiled  and  obscured  the  light, 
that  the  knowledge  and  manifestation  thereof  has  been  much  want- 
ing, even  because  of  man's  transgression  and  disobedience. 

Wherefore  light  being  now  sprung  up,  and  truth  arisen  out  of 
darkness  and  obscurity,  we  must  faithfully  testify  thereof,  and  own 
the  least  degrees  and  lowest  dispensations  of  Divine  light  in  man, 
as  his  duty  to  observe,  and  not  to  slight  nor  despise  it  in  any.  For 
we  know,  that  as  light  has  risen,  and  shined  out  of  obscurity,  and 
trutli  has  risen  up  out  of  the  earth,  it  has  been  from  a  less  appear- 
ance and  degree  to  a  greater,  even  from  that  degree  of  shining  in  a 
dark  place,  unto  the  perfect  day.  And  as  all  the  promises  of  God 
are  yea  and  amen  in  Christ,  so  all  his  glorious  dispensations  and 
promises  centre  in  a  Divine  and  unchangeable  principle  of  life  and 
light,  however  gradually  discovered  to  and  in  man.    Therefore  the 


254 

less  appeaiance  or  manifestation  in  any,  while  it  is  of  the  same 
principle,  cannot  be  extinguished  nor  lessened  by  the  greater  in 
others,  in  that  the  highest  attainments  of  Divine  knowledge  were 
always  gradually  obtained  by  the  holy  men  of  God. 

Moreover,  this  we  assert,  that  God  that  made  man  for  his  own 
glory,  (whose  mercies  are  over  all  his  works,  and  who  willeth  not 
the  death  of  sinners,  but  rather  that  they  should  return  and  live,) 
hath  not  only  throughout  all  ages  universally  afforded  an  unchange- 
able principle  of  Divine  liaht,  which  he  hath  placed  in  man,  to  di- 
rect him  his  way  out  of  darkness  and  sin  ;  but  he  also  signally  visits 
him  at  times  with  living  appearances,  motions,  and  operations  of 
his  light  and  spirit,  to  his  reproof  and  conviction,  thereby  often 
warning  and  calling  man  out  of  iniquity.     The  Spirit  of  God  strove 
with  the  old  world  that  had  corrupted  its  way  before  him,  and  was 
destroyed  by  the  flood,  for  its  flood  of  iniquity ;  and  he  gave  his 
good  Spirit  unto  the  rebellious  Jews,  which  they  grieved  and  vexed, 
until  he  became  their  enemy  and  fought  against  them.     "  He  by  his 
lightnings   enlightened   the   world,   and    the   earth   trembled   and 
shook," — and  "  upon  whom  doth    not  his  light  arise  .^"  although 
"  they  that  rebel  against  the  light  know  not  the  ways  of  it,  because 
they  abide  not  in  the  paths  thereof."     He  that  causeth  his  sun  to 
arise  on  the  evil  and  on  the  good,  and  sendeth  his  rain  on  the  just 
and  the  unjust,  hath  not  left  himself  without  suflBcient  witness  in 
the  earth,  both  inward  and  outward  ;  as,  namely,  his  Divine  imme- 
diate light  in  man  appearing  to  the  soul,  and  his  works  of  crea- 
tion which  are  obvious  to  the  sight,  universally  declaring  his  wis- 
dom, power,  and  greatness  to  be  inwardly  considered  and  under- 
stood, as  his  inward  light  opens  man's  understanding. 

Howbeit,  man  having  transgressed  this  Divine  principle,  and  his 
mind  being  alienated  from  it,  and  blinded  by  the  god  of  this  world  ; 
God  having  bowels  of  pity  still  remaining,  he  hath  been  pleased  so 
far  to  commiserate  poor  lost  man,  as  to  afford  and  extend  those 
precious  promises,  the  more  eminently  to  declare,  show  forth,  and 
renew  his  love,  light,  and  power,  for  man's  recovery  out  of  his  lost 
and  dark  estate :  as,  that  "  the  seed  of  the  woman  should  bruise  the 
serpent's  head  ;"  and  this  did  Christ  in  general,  (and  doth  in  particu- 
lar,) by  the  power  of  the  Father.  Which  can  no  ways  lessen  nor  de- 
tract from  his  light  within,  nor  be  any  inconsistency  with  its  direct- 
ing men  to  the  same  power  of  God,  for  the  subduing  and  bruising 
satan  under  their  feet,  which  in  their  own  particulars  they  must  ex- 
perience, whoever  attain  to  deliverance  or  salvation  from  the  power 
of  sin  and  satan. 

As  also,  God  hath  promised  to  "  make  a  new  covenant  with  his 
people."  It  is  called  new,  not  as  opposed  to  the  light  within,  or  as 
implying  its  waxing  old ;  but  because  the  old  covenant  without^ 
(which  the  Jews  broke.)  was  to  decay  and  vanish.  This  new  cove- 
nant is  a  covenant  of  light,  life,  and  peace  ;  a  covenant  whereby  he 
takes  away  and  forgives  sin.  This  they  only  have  a  part  in,  who 
obey  the  universal  light  of  the  Son  of  God  within,  which  no  way 
differs  in  nature  from  the  covenant  itself,  nor  can  it  oppose  the  ends 


255 

of  it ;  but  is  a  light  of  the  same  life  and  fulness  that  is  enjoyed  in 
the  covenant  or  agreement  with  God,  moving  and  conducing  to  the 
very  same  end  and  agreement,  as  it  is  obeyed  and  waited  in.  And 
as  the  Jews  outward  had  a  rule,  directory,  and  law  in  the  letter 
without,  (though  that  alone  could  not  give  life,)  so  the  Jew  inward 
hath  his  rule,  directory,  and  law  inward  in  spirit,  which  can  give 

life. 

And  this  new  covenant  is  the  last  dispensation  of  God  in  Christ 
to  man,  wherein  his  highest,  spiritual,  and  saving  knowledge  is  to 
be  received,  by  all  that  truly  obey  his  light.  And  though  this  be 
new  as  to  his  renewed  glorious  discovery  herein  ;  yet  he  who  is  the 
life  of  this  covenant,  and  given  for  a  covenant  and  salvation,  is  the 
first  and  the  last,  the  rock  of  ages,  whom  God  hath  decreed  to 
anoint  or  set  up  on  the  hill  of  his  holiness,  even  the  holy  hill  of 
Sion,  that  he  may  subdue  and  rule  the  nations,  and  be  the  salva- 
tion of  God  to  the  ends  of  the  earth  :  more  abundantly  to  be  mani- 
fest in  these  last  ages,  wherein  his  church  cometh  out  of  the  wilder- 
ness, and  the  holy  city  New  Jerusalem  is  discovered  from  heaven 
as  a  bride  prepared  for  the  bridegroom,  and  the  Lord  God  and  the 
Lamb  (as  promised)  is  the  light  thereof;  and  the  nations  of  them 
that  are  saved  shall  walk  in  the  light  of  this  city.  And  for  this  end 
is  the  gospel  made  known  and  preached  again,  after  a  long  night 
and  reign  of  anti-christ,  beast,  false  prophet,  dragon,  and  whore, 
•whose  judgment  is  revealed  ;  even  against  all  the  dark  spirits,  and 
hypocritical  envious  agents  of  anti-christ  and  satan,  who  not  only 
envy,  oppose,  and  gainsay  the  truth,  and  undervalue  the  true  light, 
as  it  is  an  universal  principle  in  man,  but  also  resist  and  strive 
against  the  glorious  breaking  forth  and  discovery  thereof  in  our 
days ;  for  which  the  Lord   will  rebuke  them. 

Such  Babylonish  builders,  and  envious  agents,  divers  of  these 
men  called  Anabaptists,  or  Dippers,  now  show  themselves  to  be; 
whose  malice,  madness,  and  folly  shall  be  manifest  to  all  men. — 
Why  do  they  rage,  and  fret,  and  revile,  but  because  the  light  is 
sprung  up,  and  the  over-spreading  day  of  God  is  broken  forth, — who 
hath  said,  "  As  truly  as  I  live,  all  the  earth  shall  be  filled  with  the 
glory  of  the  Lord."  Num.  xiv.  21.  The  stone  cut  out  without 
hands,  that  smites  the  image,  shall  become  a  great  mountain,  and 
£11  the  earth  The  God  of  heaven  is  setting  up  his  kingdom  which 
shall  never  be  destroyed,  as  prophesied  in  Daniel.  Yea,  truth  is 
sprung  out  of  the  earth,  which  strikes  at  satan's  and  anti-christ's 
kingdom,  and  again  bruiseth  the  serpent's  head,  who  hath  lodged 
and  covered  himself  under  their  empty  forms,  shadows,  and  lifeless 
professions,  as  he  did  among  the  persecuting  Jews  of  old.  The 
Lord  hath  lifted  up  a  standard  against  their  hypocrisy  and  deceit, 
■who  have  been  covering  an  envious  spirit  with  a  pretence  of  Chris- 
tianity. And  he  is  exalting  his  gospel  dispensation,  in  setting  up 
his  light  above  their  darkness,  his  power  above  their  empty  forms, 
the  substance  above  the  shadow,  the  spirit  above  the  letter,  and  his 
worship  in  spirit  and  truth  above  will-worship  in  hypocrisy. 

At  this  satan  is  otfended,  and  his  agents  are  angry.    These  our 
present  opposers  vent  forth  their  confusion,  envy,  and  strife,  though 


256 

it  be  against  the  stream.  They  are  wearying  themselves  for  very 
vanity  ;  the  fire  which  they  have  i^indled  in  their  envy  against  the 
Lord's  heritage,  wherein  they  are  labouring,  shall  devour  them. 

1.  These  Anabaptists'  babylonish  confusion  greatly  appears,  about 
the  light  which  is  in  every  man,  as  men  whom  enmity  hath  blinded, 
and  whose  minds  are  alienated  from  it  into  gros^s  darkness.  Though 
the  controvery  between  us  is  not  upon  the  question,  whether  there 
be  a  light,  or  any  light,  in  every  man,  for  thus  far  we  both  agree  in 
the  affirmative,  but  whether  God  hath  given  a  Divine  or  sufficient 
light  to  every  man,  to  show  and  direct  him  out  of  sin  and  evil,  to 
God  who  is  light,  and  the  giver  of  light  for  life  and  salvation  ? 
which  we  affirm,  but  these  Dippers  deny,  especially  such  of  them 
who  are  particular  electioners  or  predestinarians,  whose  partial  doc- 
trine doth  not  really  place  the  cause  of  men's  condemnation  upon 
their  neglect  or  disobedience  of  the  light  given  them,  but  originally 
upon  God's  secret  decree  against  them,  and  his  withholding  saving 
light  or  grace  from  them,  as  they  both  falsely  and  partially  imagine, 
however  it  is  confessed  to  be  tendered  to  all,  in  preaching  the  gos- 
pel without  exception  or  respect  of  persons. 

But  under  what  terms  or  names  do  these  our  opposers  represent 
this  light,  which  they  confess  is  in  every  man,  to  prove  it  insufficient 
either  for  a  rule  or  guide  to  salvation.  Sometimes  they  call  it  a 
creature,  sometimes  a  natural  light,  sometimes  the  substance  of  the 
law,  or  first  covenant,  wfiich  they  grant  ought  to  be  improved. 
Sometimes,  after  a  more  gross  manner,  they  blasphemously  rep- 
resent it  as  a  misguiding  light,  directly  opposing  the  covenant  of 
grace,  and  to  be  rejected.  But  how  well  this  agrees  with  its  being 
a  light  given  of  God  to  be  improved,  (surely  for  a  good  end,)  I  leave 
to  the  serious  impartial  reader  to  judge  ;  of  which  he  may  see  further 
in  the  following  answer  to  Thomas  Hicks. 

And  touching  these  men's  envy  against  us  called  Quakers,  as  be- 
ing offended  at  our  piesent  liberty  and  prosperity,  H.  Grigg  endea- 
vours to  clear  them,  in  his  epistle  to  the  Baptists,  (not  Babylonish,) 
by  this  passage,  viz.  "  I  have  not  the  least  enmity  nor  hatred  in  my 
heart  against  the  persons  of  any  of  these  people  called  Quakers,  nor 
are  we  offended  or  troubled  at  their  present  liberty,  (as  he  seems  to 
charge  us.)  though  we  cannot  deny  but  their  principles  and  unsound 
doctrines  tend  to  the  wounding  and  grieving  of  our  souls,  because  we 
see  daily  more  and  more  the  dangerous  and  damnable  nature  thereof." 

Mark,  that  while  hypocritically  they  pretend  to  clear  and  quit 
themselves  from  having  the  least  enmity  against  our  persons,  or  of- 
fence at  our  present  liberty,  it  appears  they  would  be  gratified  or 
pleased,  if  the  powers  would  do  them  that  favour,  to  suppress  us,  and 
restrain  our  liberty,  as  their  bitter  invectives  and  inveterate  clamours 
plainly  import,  and  intimate  their  persecuting  spirit  and  implacable 
malice  ;  as  while  they  are  complaining  against  our  principles  and 
doctrines  as  damnable,  calling  us  cheats,  impostors,  Romish  emissa- 
ries, &c.  Though  their  charge  herein  they  have  never  proved  against 
us,  nor  can  they.  This  not  only  bespeaks  a  willingness  or  desire  to 
have  our  principles  suppressed,  but  our  persons  likewise.    As  also 


257 

T.  Hicks'  proclaiming  to  the  world,  (p.  62,)  that  the  Quakers'  reli- 
gion i*.  a  mere  cheat,  calculated  to  the  service  of  the  devil ;  and 
wicked!)-  iusiiiiuatifig  against  our  sufferings,  that  the  satisfaction  of 
our  wills  and  lusts,  the  promoting  our  carnal  interest,  respect  only 
to  something  to  be  enjoyed  here,  carnal  advantage,  outward  gains,  &c. 
may  be  our  chief  motive,  inducement,  and  encouragement  to  do  and 
surt'er  as  we  do. — Diah!i;iie,  p.  75.  And  he  questions,  whether  we 
are  not  really  acted  l>y  some  Romish  emissaries,  to  insinuate  cov- 
ertly many  of  their  own  heresies,  to  distract,  deform,  and  declaim 
the  Protestant  profession,  &c.  p.  76. 

Judge,  candid  reader,  whether  these  malicious  and  false  insinua- 
tions do  not  savour  of  a  persecuting  spirit,  though  they  would  not  be 
seen  to  envy  our  liberty  ;  yet  how  do  these  invectives  tend  to  stir 
up  persecution,  and  to  incense  the  world,  and  instigate  the  rulers 
against  us  for  our  suppression  f  (Their  pretended  allegations  for 
Ihem  are  heieafter  answered  and  refuted.)  And  how  absurd  they 
are  in  these  accusations. 

1.  T»i  insinuate  that  our  sufferings  have  been  either  for  carnal 
advantage,  temporal  gains,  or  to  satisfy  lusts,  whilst  in  our  resign- 
ing up  (lurselves  to  these  many  and  deep  sufferings,  we  have  often 
ottered  up  our  lives,  and  consequently  with  them  all  our  temporal  en- 
jo)'inents  and  advantages,  as  many  this  day  can  testify,  together  with 
those  many  innocent  persons'  lives  that  liave  been  laid  down  among 
us  by  imprisonments,  exilements,  and  other  sutferings. 

2.  How  ill  it  doth  become  these  Anabaptists  to  endeavour  to  make 
the  world  believe,  that  we  are  either  influenced  or  acted  by  Romish 
emissaries,  either  to  distract,  deform,  or  delanie  tlie  Protestant  pro- 
fession, which  is  not  only  a  popular  and  deceitful  insinuation  against 
us,  (as  if  the  Dippers  had  the  chief  care  of  Protestant  religion,  or  were 
the  most  t'atholic  therein,)  but  most  notoriously  false  and  wicked. 
And  1  challenge  Thomas  Hicks,  and  all  the  rest  of  his  fraternity 
to  prove  it,  or  else  for  ever  be  ashamed  thereof.  Have  they  not  more 
cause  to  look  back  at  home,  and  reflect  upon  themselves,  since  that  di- 
vers of  their  brethren,  even  some  of  their  preachers,  have  of  late  years 
turned  Papists,  whose  names  being  so  well  known,  I  need  not  now 
mention  them.  But  when  or  where  did  any  preachers  owned  among 
us  turn  Papists,  or  were  any  such  emissaries  ? 

Oh  the  great  enmity  that  is  in  these  our  opposers,  and  the  great 
disingenuity  and  immoderation  that  appears  among  them,  as  will 
further  be  manifest  to  their  shame,  and  the  Lord  will  certainly  re- 
buke them,  and  all  their  feigned  coverings  will  be  too  narrow  for 
them,  and  they  shall  see  and  be  ashamed  of  their  en\y  at  his  people. 

But  I  must  proceed  to  give  the  reader  a  short  view  of  some  of 
Thomas  Hicks'  doctrines  that  passed  at  a  dispute,  and  in  a  paper  of 
his,  before  his  fictitious  and  unchristian  Dialogue  came  forth,  as  some 
introduction  to  my  following  answer,  which  was  Written  quickly  af- 
ter tlie  said  Dialogue  came  forth. 

I  am  a  well  wisher  to  all  men,  even  desiring  my  enemies'  repentance. 

London,  the  Ath  of  the  1st  Month,  1673. 

^  K 


258 

Some  of  the  doetrims  and  contradictions  of  Thomas  Hicks,  declared 
at  a  discourse  between  him  and  some  of  the  ((uukers,  so  called,  in 
Jildermau' Berry,  London,  the  twentieth  of  the  third  Month,  1672. 

1.  "  He  owned  the  Baptists  above  other  people." 
That  is  no  honour  to  thera. 

2.  "  That  he  did  not  own  water  baptism  to  be  necessary  (or  of  ne- 
cessity) to  salvation." 

True,  but  contrary  to  many  of  his  brethren. 

3.  "  That  the  Qaakers  err  in  fundamentals,  denying  the  person 
of  Christ,  denying  the  true  Christ  and  resurrection." 

These  are  impudent  slanders. 

4.  "  That  the  life  or  li»ht  spoken  of,  (John  i.  4,  9,)  is  not  super- 
natural, because  it  is  the  Tight  of  the  Word  as  Creator." 

A  blasphemous  inconsistency. 

[This  was  noted  down,  at  the  interim  of  the  discourse,  before  him, 
but  snatched  away  by  one  of  his  companions.]  So  that  he  concluded, 
"  the  light  in  every  man  is  but  natural,  and  not  sufficient  to  guide  to 
salvation." 

FaUe  doctrine, — the  light  of  the  eternal  Word  is  supernatural 
and  sufficient. 

5.  "  That  the  life  which  is  in  God,  which  is  the  light  of  men, 
(John  i.  4.)  is  divine  as  it  is  in  God,  but  natural  as  it  is  in  man." 

Blasphemy, — that  life  is  immutable  because  Divine. 

6.  "  That  the  light  that  is  given  in  common  to  men,  is  not  able  to 
apprehend  things  supernatural." 

A  false  and  inconsistent  doctrine. 

And  yet  "  able  to  apprehend  (and  bring  men  clearly  to  see)  the 
invisible  things  of  God,  even  the  eteri>al  power  and  Godhead." 
Rom.  i.   19,  20. 

A  true  concession,  but  a  contradiction  to  the  former. 

7.  [Evasion.]  "  That  it  is  able  to  discern  the  eternal  power  and 
Godhead,  but  not  the  things  that  are  supernatural  that  are  in  God." 

A  gross  contradiction,  the  eternal  power  and  God-head  are  super- 
natural. 

8.  *'  That  it  was  a  natural  light,  a  light  of  conscience,  and  a  depra- 
ved renewed  nature,  by  which  the  gentiles  did  those  things  contain- 
ed in  the  law."   Rom.  ii.  14. 

Absurd  inconsistencies  and  falsehoods. 

9.  "  That  the  light  in  the  heathen,  in  philosophers  and  others,  was 
able  to  apprehend  God  and  his  Divine  power,  but  not  those  things 
that  are  in  God." 

A  gross  inference  ; — are  those  things  higher  than  God  ? 

10.  "  That  it  cannot  discover  the  human  nature  of  Christ,  or  the 
body  that  he  took  upon  him,  nor  his  suffering  nor  death;  and  yet  it 
can  discover  the  divine  attributes  of  God,  his  wisdom,  power,  good- 
ness, love,  and  direct  men  to  love  him." 

A  manifest  contradiction.  Can  it  discover  the  greater,  and  not  the 
lesser  ? 


259 

11.  «  But  the  light  in  the  Quakers  cannot  discover  the  person  of 
Christ,  nor  his  human  nature,  sufferings,  death,  &c." 

Yet  it  is  the  life  and  light  of  Christ. 

1 2.  "  That  the  Quakers  deny  the  person  of  Christ,  his  offices,  sat- 
isfaction, and  the  resurrection  of  the  body,  &c." 

Lies  and  slanders,  forged  and  brought  forth  in  envy  and  darkness. 

13.  "That  it  is  their  principle,  that  whosoever  believes  in  that 
Christ  that  suffered  at  Jerusalem,  and  expects  salvation  by  him,  they 
are  deceived  in  their  faith,  and  shall  be  damned,  &c."  This  he  spake 
of  James  Nayloj's  "  Love  to  the  Lost,"  near  the  beginning  of  the 
discourse. 

This  is  an  abuse — the  true  Christ  is  but  one,  and  the  same  yester- 
day, to  day,  and  for  ever. 

14.  "  Also  at  the  beginning  he  said,  that  the  Baptists  and  Presbyte- 
rians agree  in  fundamentals,  and  there  are  good  people  among  Pres- 
byterians; therefore  they  might  join  against  the  Quakers,  for  they 
err  in  fundamentals." 

Answer.  First — We  thought  that  water  baptism  had  been  a  funda- 
mental point  with  the  Baptists  5  and  do  they  and  Presbyterians  agree 
therein  ?  2.  Have  not  the  Baptists,  whom  Presbyterians  call  Ana- 
baptists, been  accounted  hereticks  by  the  Presbyterians  ?  Why  do 
they  now  join  against  the  Quakers,  so  called?  3.  Dare  he  say  there 
are  no  good  people  among  the  Quakers,  that  he  makes  good  people's 
being  among  Presbyterians  a  reason  of  his  joining  with  them  against 
us  ?  Is  it  not  easy  to  see  a  manifest  dissimulation  and  feigned  con- 
federacy therein  among  these  oyropposers?  If  our  opposer  saith, 
we  have  not  inserted  his  explications  upon  his  assertions,  I  answer, 
that  is  his  work,  he  has  liberty  to  do  it  himself.  But  he  has  not 
done  it,  nor  vindicated  these  his  as^iertions  in  his  pamphlet. 


CkrisVs  light  within  asserted,  as  it  is  Divine,  and  therefore  a  suffi- 
cient rule  of  life  unto  salvation  to  all  that  truly  obey  it ;  and  vin- 
dicated from  Thomas  Hicks''  dark  exceptions,  and  fallacious  and 
impious  arguments,  consisting  of  manifest  ignorance,  confusion^ 
and  ranterism,  which  are  here  inserted  as  they  iverz  exhibited  in 
a  paper  afterwards  owned  and  signed  by  him. 

HIS  CHARGE  AGAINST  G.  WHITEHEAD. 

That  George  Whitehead  affirmed,  that  there  was  that  light  in 
every  man,  if  followed,  that  was  sufficient  to  salvation. 

T.  hicks'  assertions  against  this. 

1.  In  answer  to  which  it  is  asserted,  that  the  light  in  every  matt 
could  not  understand  the  doctrine  of  instituted  worship. 

2.  That  the  light  in  every  man  could   not  understand  the  doc- 
trine of  Jesus  Christ,  concerning  his  coming  to  save  sinners. 


260 

3.  The  light  in  every  man  could  not  bring  him  to  understand  how 
sin  came  into  the  vorid. 

4.  The  light  in  every  man  cannot  acquaint  him  with  the  know- 
ledge of  the  doctrine  of  the  resurrection  of  the  dead. 

REPLY. 

G.  Whitehead  still  affirms,  that  God  hath  graciously  afforded 
that  light  10  every  man,  which  he  ought  to  follow,  and  which  is  suffi- 
cient to  guide  him  to  salvation. 

To  his  four  first  assertions,  I  query,  is  that  life  which  is  the  light 
of  men,  (John  i.  4.)  divine  in  itself,  the  liglit  of  Jesus  Christ  as  the 
eternal  Word,  able  to  apprehend  and  bring  man  clearly  to  see  the 
invisible  things  of  God,  even  his  eternal  power  and  Godhead  :  (as 
confessed  from  Rom.  i.  19,  20.)  and  yet  is  this  light  neither  able  to 
understand  the  worship  that  is  due  to  him,  the  doctrine  of  Clirist 
.Tesus  concerning  his  coming  to  save  sinners,  how  sin  came  into  the 
world,  nor  yet  to  acquaint  man  with  the  knowledge  of  tlie  resurrec- 
tion .^  Can  the  light  apprehend  or  bring  men  to  see  God's  eternal 
power,  and  yet  neither  bring  them  to  understand  the  cause  ot  man's 
separation  and  death  from  God,  nor  his  duty  nor  restoration  to  God 
again  ?  How  manifestly  inconsistent  and  contradictory  are  these  ? 
And  how  plainly  doth  he  charge  men's  ignorance  and  defects,  for 
want  of  obedience,  upon  the  light  within  ?  And  then,  what  is  it 
given  for,  and  what  can  it  do  ?  But  these  assertions  are  grounded 
upon  his  taking  it  for  granted,  that  it  is  not  a  light  of  grace,  but  of 
nature,  when  that  life  which  is  the  light  of  men  is  granted  to  be 
divine  in  its  own  being,  able  to  discover  the  eternal  power  an<l  God- 
head, than  which  there  is  not  a  higher  power.  But  how  this  Divine 
light  should  become  natural  as  a  creature,  we  are  still  to  inquire, 
as  that  which  neither  T.  H.  nor  his  brethren  have  ever  yet  proved. 

HIS  FIRST  ARGUMENT. 

*'  That  the  light  within  every  man  could  not  be  a  rule,  for  it  must 
be  a  light  of  nature  or  of  grace  ;  this  light  cannot  be  understood  to 
be  the  light  of  grace,  because  the  scripture  suppose^  a  time  when 
men  are  without  it.  It  is  said  :  '  After  those  days  I  will  put  my 
laws  in  their  hearts,  and  they  shall  know  me.'  That  must  be  the 
*light  of  grace." 

Jinsvcer,  Where  doth  the  scripture  say,  that  the  life  of  Christ, 
which  was  with  and  in  the  Father,  which  is  the  light  of  men,  is  the 
light  of  nature,  and  not  a  light  of  grace  }  The  ma!i  in  taking  this 
for  granted  most  sillily  begs  the  question,  and  that  contrary  to  his 
own  concession  before.  Neither  doth  the  scripture  suppose  a  time 
wherein  men  have  no  light  of  grace  in  them,  as  he  insinuates  ;  but 
a  time  when  they  are  out  of  the  new  covenant,  and  strangers  in 
their  minds  to  it,  a<i  not  being  come  into  that  agreement  with  God, 
or  union  with  his  light,  which  this  covenant  imports.  And  because 
the  state  and  tenure  of  it  is  both  the  having  God's  laws  written  in 


261 

his  people's  hearts  and  minds,  their  knowing  him  to  be  their  God; 
and  they  to  be  his  people.  And  it  is  a  covenant  of  mercy  and  for- 
giveness of  sins  past.  It  doth  not  therefore  follow,  that  none  ot 
his  law  is  in  them  before  they  come  to  this  holy  attaii>ment  and 
blessed  agreement ;  though  his  laws  are  not  so  universally  written 
or  deeply  engraven  in  their  hearts  before.  For  it  is  now  granted 
by  divers  of  our  opposers,  who  are  of  the  more  moderate, 

1.  That  the  pure  or  holy  law  which  God  placed  in  men's  hearts 
before  transgression,  was  never  wholly  obliterated,  though  much 
clouded  by  their  disobedience. 

3.  Some  of  these  confess  to  a  light  in  man  which  reproves  for 
evil  and  excites  to  good,  which  they  say  is  the  substance  of  the 
moral  law,  or  iirst  covenant,  which  enjoins  man  truly  to  love  and 
worship  God,  and  to  love  our  neighbours  equally  with  ourselves,  to 
do  justly  &c. :  that  this  the  very  heatiiens  or  gentiles  have  in 
them.  And  then  1  ask,  if  this  law  doth  not  appertain  to  the  new 
covenant  as  one  principal  law  therectf  also  r — and  never  intended  to 
be  destroyed  by  C'hrist,  but  fulfilled  and  renewed  in  his  followers, 
who  have  union  with  it,  as  having  a  more  deep  impression,  and 
beiiiii:  more  fully  discovered  in  the  hearts  of  men,  when  become 
children  of  this  covenant  than  before.  Was  not  love  the  fulfilling 
of  fhe  law.''  And  was  not  this  preached  by  Christ's  ministers.'* 
And  was  not  love  one  to  another  both  the  old  and  new  command- 
ment ;  yea,  the  old  commandment  renewed  and  established  ? 

HIS  SECOND  ARGUMENT. 

"  If  not  a  light  of  grace  in  every  man,  then  it  must  be  the  light 
of  nature  ;  but  the  light  in  every  man  cannot  be  sufficient  to  salva- 
tion. Acts  xi.  18.  '  When  they  heard  these  things  they  held  their 
peace  and  glorified  God,  saying  :  Then  hath  God  also  to  the  gentiles 
granted  repentance  to  life.'     Then  they  had  it  not  before." 

Answer.  His  argument  still  depends  upon  his  former  fallacy, 
that  it  is  not  a  light  of  grace,  but  a  light  of  nature  that  is  in  every 
man.  As  also  in  putting  repentance  for  the  light  of  grace,  he  puts 
the  effect  for  the  cause,  as  if  no  man  had  saving  grace  or  a  light 
thereof  before  repentance  or  conversion.  Whereas  his  argument 
doth  not  at  all  prove  that  those  gentiles  who  received  the  W'ord  of 
God,  had  not  a  light  of  grace,  but  only  of  nature  in  them,  before 
Peter  preached  Jesus  Christ  to  them  ;  but  rather  the  contrary,  that 
it  was  a  light  of  grace,  a  light  of  Jesus  Christ,  and  secret  power  of 
God  that  moved  in  them,  and  opened  their  hearts,  and  seriously 
inclined  them  to  hear  the  gospel  preached,  and  which  light  in  them 
closed  with  the  lively  testimony  thereof,  which  did  concur  with  the 
light  to  the  opening  their  understandings,  and  turning  their  minds 
from  darkness  and  sin  to  the  light  shining  in  their  hearts.  And 
when  those  of  the  circumcision  heard  how  well  the  gentiles  were 
prepared  to  receive  the  gospel,  and  the  effect  of  it,  (Acts  ch.  x.  xi.) 
they  were  then  convinced  of  God's  graciousness  to  those  of  the 
uncircumcision,  as  well  as  to  themselves.     Their  contending  with 


262 

Peter  for  going  unto,  and  eating  with  men  uncircumcised  was  then 
stopped.  "•  When  they  heard  these  things  they  held  their  peace,  and 
glorified  God,  saying  :  Then  hath  God  also  to  the  gentiles  granted 
repentance  unto  life." 

And  it  is  evident,  that  Cornelius  and  the  rest  that  received  the 
Word  as  preached,  had  a  work  of  saving  grace  in  their  hearts  be- 
fore, which  prepared  them,  and  begot  true  desires  in  them  after  life 
and  salvation. 

Also,  "  when  Barnabas  came  to  Antioch,  and  had  seen  the  grace  of 
God,  he  was  glad  and  exhorted  them  all,  that  with  purpose  of  heart 
they  would  cleave  unto  the  Lord."  Acts  xi.  23.  So  this  light  of 
the  grace  of  God,  both  to  and  in  them,  was  great  encouragement  to 
him  so  to  exhort  them  But  if  there  had  been  no  saving  grace  in 
their  hearts,  of  what  effect  could  such  exhortation  or  preaching  have 
been  to  them. 

HIS  THIRD  AKGUMENT. 

"  If  the  light  within  be  sufficient  to  save  men,  then  it  renders 
Christ's  coming  and  suffering  needless." 

This  is  a  blind  inference,  still  opposing  the  light  of  Christ  with- 
in, yea,  and  all  that  is  of  God  in  man,  as  insufficient,  and  so  as 
neither  discovering  Christ's  coming,  nor  the  effect  of  his  suffering. 
Or  as  if  men  might  be  saved  by  his  coming  and  suffering,  without 
respect  to  his  light  within,  which  shov/s  gross  darkness;  as  if  there 
were  not  a  concurrence  between  the  light  within,  and  the  end  of 
Christ's  coming  and  suffering.  And  he  might  as  well  «ay,  that  if 
the  ingrafted  Word,  which  is  within,  be  able  to  save  the  soul,  then 
Christ's  coming  and  suffering  was  needless.  He  should  rather  have 
said,  that  Christ's  coming  and  suffering  without,  was  because  men 
were  turned  from  his  light  within.  For  if  all  had  walked  in  his 
light  within,  he  bad  not  been  persecuted  and  murdered.  But  this 
man's  argument  supposes  Christ's  coming  and  suffering  to  be  for  the 
supply  of  some  great  defect  or  insufficiency  of  his  light  within  ;* 
as  if  man  had  so  well  improved  it,  and  found  it  too  scanty  or  insuffi- 
cient; and  therefore,  (by  this,)  Christ  must  suffer  and  die  for  his 
ow  M  light  within,  to  supply  it.  Whereas  Christ  died  for  the  ungod- 
ly— f,,r  all  men  that  were  dead  in  sin,  who  had  disobeyed  and  trans- 
gressed his  light  within.  And  though  there  be  a  reconciliation  by 
his  death,  yet,  the  being  saved  is  by  his  life,  whose  life  is  the  light 
of  men.  which  for  men  to  be  turned  to  in  themselves,  and  therein 
to  live  to  God,  varies  not  from  the  blessed  end  of  Christ's  coming 
and  suffering,  while  he  works  in  man  by  his  light  and  power,  both 
in  showing  nim  sin,  and  saving  him  from  it,  as  he  believes  in  the 
light,  becomes  a  child  of  the  liglit,  as  Christ  exhorted.  And  "  if  we 
walk  in  the  light  of  God,  the  blood  of  Jesus  Christ  his  Son  cleanseth 
us  from  all  sin.'' 

♦  That  life  which  is  the  I'ght  of  men  is  Divine,  unchangeable,  and  infinite, 
and  therefore  preferred  before,  and  is  above  all  sufferings  which  are  tempo- 
rary and  finite. 


263 

HIS  FOURTH  ARGUMENT. 

"  The  light  within  cannot  be  a  sufficient  rule,  because  then  there 
Tvould  be  no  certainty  of  truth  or  error,  of  sin  or  duty;  for  that 
which  one  man  maketh  light  to  day,  the  same  man  will  call  darkness 
to-morrow.  One  man  calleth  one  thing  a  sin,  another  calleth  it  a 
duty,  by  this  there  will  be  no  such  thing  as  sin,  but  only  in  the 
opinions  of  men." 

Answer.  1.  If  there  can  be  no  certainty  of  truth  or  error,  sin  or 
duty,  by  the  light  within,  how  is  he  certain  that  there  is  any  real 
light  at  all  in  him  ? 

2.  His  placing  such  uncertainties,  and  those  various  and  contrary 
opinions  ot  men  upon  the  light  within,  and  rendering  it  an  insuffi- 
cient rule,  either  to  distinguish  between  truth  and  error,  sin  or  duty, 
is  contrary  to  both  Christ's  and  the  apostles  testimony  ;  as  namely, 
that  it  is  a  manifesting  light  both  of  good  and  evil,  both  of  those 
deeds  wrought  in  God,  and  those  that  are  reproved ;  (John  iii.  20,21. 
Eph.  V.  13.)  wherefore  the  light  of  Christ  within  is  a  sufficient  rule. 

3.  And  what  proof  is  it  against  the  light,  if  one  man  call  it  light 
to  day,  and  the  same  call  it  darkness  to-morrow  ?  Or  that  one  man 
call  one  thing  a  sin,  another  a  duty  ^  Does  this  therefore  prove 
the  light  not  a  sufficient  rule  ?  Or  does  it  prove  any  more  than  that 
there  are  tho>^e  that  put  darkness  for  light,  and  light  for  darkness, 
and  that  call  evil  good,  and  good  evil,  (Isa.  v.  20,)  or  those  who  call 
that  a  sin  which  others  call  a  duty.  If  it  must  from  hence  be  argued, 
that  there  is  no  such  certain  discovering  light  or  rule  in  man  to  dis- 
tinguish these,  may  it  not  as  well  be  argued,  that  there  is  no  such 
thing  as  truth  or  duty  to  be  distinguished  from  error  and  sin  }  And 
does  not  this  directly  lead  into  ranterism,  and  finally  into  atheism  ? 
Let  the  serious  reader  judge. 

HIS  FIFTH   ARGUMENT. 

"  If  the  light  within  be  a  sufficient  rule,  then  I  have  a  sufficient 
rule  within  me,  because  you  say  every  man  hath  it,  and  I  am  bound 
to  obey  it.  In  obedience  to  this  rule,  1  oppose  your  errors,  and  in 
opposing  your  errors  one  of  our  lights  cannot  be  a  sufficient  rule, 
because  such  a  vast  difference  between  us.  Then  one  of  us  hath  not 
a  sufficient  rule." 

Answer.  However  he  hereby  grants  the  light  in  one  of  us  to  be  a 
sufficient  rule,  pretending  that  he  obeys  this  rule,  and  here  he  hath 
found  another  rule  for  a  christian  besides  the  scriptures,  and  then 
they  are  not  the  only  or  sole  rule  of  faith  and  practice.  Though  it  is 
evident  he  does  not  obey  the  light  within,  while  he  represents  it  so 
variable  and  uncertain,  and  the  opposition  and  difference  between  us 
to  arise  from  light  in  both,  whereas  the  light  is  but  one,  and  changeth 
not.  That  Divine  principle  of  life,  which  is  the  light  of  men,  is  im- 
mutably pure,  and  cannot  err,  however  the  creature  doth.  There- 
fore it  follows  that  both  of  us  cannot  be  led  by  the  light  in  such  di- 
rect opposition  ;  for  it  is  darkness  that  opposeth  the  light. 


264 

After  so  grossly  ami  impiously  slighting  and  invalidating  the  light 
within,  he  does  not  at  all  tell  us  what  good  it  can  do  or  understand, 
nor  tor  what  good  end  or  use  God  hath  given  it  to  mankind  ;  nor 
what  shall  be  the  end  of  those,  (of  what  nation  soever,)  that  walk  up 
to  the  light  Within  them;  nor  to  what  condition  or  end  the  dictates 
and  leadings  of  it  tend.  This  he  has  not  at  all  resolved;  but,  in  his 
darkness,  dealt  most  corruptly  and  disingenuously  against  the  light 
within.  But  I  ask  T.  H.  if  the  light  within  him  does  not  at  suioe- 
times  reprove  him  for  his  passion,  envy,  and  railing,  which  ill  become 
a  man  professing  the  patience  and  sufferings  of  Christ? 

HIS  SIXTH  ARGUMENT. 

"No  man  can  have  a  sufficient  light  to  guide  him  to  salvation, 
that  hath  not  the  Spirit  of  God,  because  no  man  can  understand  the 
things  of  God,  but  he  that  hath  the  Spirit  of  God.  But  all  men  have 
not  the  Spirit  oi  God.  Therefore  all  men  have  not  a  sufficient  rule 
to  salvation,  because  all  men  have  not  the  Spirit." 

Answer.  By  this  he  hath  granted  the  Spirit  of  God  and  light  of  it 
to  be  a  sufficient  guide  and  rule  to  salvation,  and  to  bring  man  to  un- 
derstand the  things  of  God.  But  how  well  this  agrees  with  their 
doctrine,  "  That  the  scriptures  are  the  only  rule  of  faith  and  practice, 
and  not  the  Spirit  nor  light  in  man,  and  that  the  bible  is  the  means  of 
knowing  God,"  I  refer  to  the  understanding  reader  to  judge  of. 
And  what  though  all  men  have  not  the  Spirit,  either  in  the  union  or 
possession  of  it,  as  their  rule,  can  no  man  have  it  that  thus  hath  it  not 
already?  Seeing  he  concludes,  that  no  man  can  have  a  sufficient 
light  to  guide  him  to  salvation  that  hath  not  the  Spirit.  What,  can 
no  man  have  it  ?  is  it  not  then  to  be  had  ?  And  yet  it  is  granted  to 
be  the  saints'  rule  ;  whereas  that  which  is  the  saints'  rule  ought  to  be 
every  man's  rule,  because  every  man  ought  to  be  a  saint.  Where- 
fore God  hath  afforded  some  divine  light  to  every  man,  whereby  he 
may  be  led  out  of  darkness,  call  upon  God,  obtain  life,  receive  the 
Spirit,  which  he  giveth  to  them  that  ask,  and  become  saints.  For  God  is 
ready  to  give  the  Spirit  to  them  that  truly  ask  it,  which  man  can 
only  do  by  a  light  of  it. 

His  argument,  that  all  men  have  not  the  Spirit,  is  no  proof  that 
every  man  is  not  enlightened  by  Christ ;  for  those  are  said  not  to 
have  the  Spirit,  who  live  not  to  God  in  it,  but  in  sensuality.  Jude  19. 
And  yet  such  were  said  to  be  twice  dead,  (ver.  12,)  which  they 
could  not  have  been,  if  they  had  never  been  quickened.  Yet  being 
twice  dead,  plucked  up  by  the  roots,  they  are  become  sensual,  having 
not  the  Spirit,  i.  e.  in  the  knowledge,  rule,  exercise,  and  union  of  it. 
"  But  whither  shall  I  go  from  thy  Spirit  ?  or  whither  shall  I  flee  from 
thy  presence?"  Psa.  cxxxix. 7.  And  upon  whom  doth  not  his  light 
arise,  when  every  man  that  cometh  into  the  world  is  enlightened  bv 
Christ  ? 


265 

HIS    SEVENTH    ARGUMENT. 

"The  light  within  cannot  be  a  sufficient  rule,  because  it  is  made 
the  character  of  a  wicked  man  to  do  what  is  right  in  his  own  eyes, 
and  to  walk  after  his  own  imaginations.  Then  that  which  they  ac- 
count their  duty,  may  be  their  wickedness,  and  highest  wickedness, 
and  an  argument  of  God's  severe  curse  upon  them.  It  is  said,  he 
gave  them  up  to  strong  delusions  to  believe  a  lie." 

Answer.  Doth  then  the  wicked  man  follow  the  light  within  him, 
as  his  rule,  in  doing  what  is  right  in  his  own  evil  eyes,  and  in  walking 
in  his  own  imaginations  ?  Or  doth  God  bring  such  a  severe  curse 
upon  any,  as  the  giving  up  to  strong  delusions,  for  walking  after  or 
following  the  light  within  ?  How  horribly  blasphemous  is  it,  either  to 
suppose  or  imply  these  things  against  the  light  within,  to  prove  it  an 
insufficient  rule,  as  this  man  argues  ;  placing  not  only  uncertainties, 
the  various  opinions,  thoughts,  and  imaginaticms  ot  wicked  men  upon 
the  light  within,  but  their  wickedness,  and  highest  wickedness,  if 
they  own  it  their  duty.  His  argument  blasphemously  places  it  upon 
the  light  within,  most  blindly  confounding  wicked  men's  imaginations 
and  wickedness,  which  the  devil  is  tlie  author  of,  with  the  light  in 
every  man,  without  distinction.  Wherein,  ranter-like,  he  puts  dark- 
ness for  light,  and  light  for  darkness,  which  wo  is  to  them  that  do.  Isa, 
V.  20.  Whereas  they  that  follow  their  own  vain  imaginations,  and 
are  given  up  to  strong  delusions  to  believe  a  lie,  are  such  as  have 
rebelled  against  the  light,  rejected  the  truth,  have  not  glorified  God 
as  God,  nor  liked  to  retain  him  in  their  knowledge.  See  Job  xxiv. 
13. — Rom.  i.  21,  28.  Because  they  obeyed  not  the  gospel,  nor  re- 
ceived the  love  of  the  truth,  that  they  might  be  saved,  God  gave 
them  over  to  strong  delusions,  and  took  vengeance  on  them.  2  Thes. 
i.  8,  and  chap.  ii.  10,  11.  Therefore  God  did  afford  a  sufficient  light 
and  rule,  and  tendered  the  love  of  the  truth  to  them,  as  he  doth  to 
all,  else  how  should  they  be  left  without  excuse  ;  seeing  it  is  a  righ- 
teous thing  with  God  to  recompense  and  render  vengeance  on  them 
that  know  him  not,  for  their  disobedience  P  It  cannot  be  consistent 
with  his  rij^hteousness  in  judgment,  to  bring  tribulation  and  anguish 
upon  every  soul  that  doeth  evil,  or  to  judge  the  secrets  of  men  by 
Christ,  according  to  the  gospel,  \\  ithout  ever  affording  them  a  light  of 
the  gospel,  or  gospel  nature,  sufficient  to  discover  evil  and  direct  to 
good.  And  how  can  indignation  and  wrath  come  upon  those  that  are 
contentious,  and  obey  not  the  truth,  but  obey  unrighteousness,  if  the 
truth  did  never  reach  to,  or  enlighten  them  ?  Or  how  should  their  not 
obeying  the  truth  be  charged  upon  them,  if  the  truth  were  never  af- 
forded  them  ?  Therefore  by  the  same  reason  that  it  is  confessed  that 
God  will  render  to  every  man  according  to  his  deeds,  and  that  there 
is  no  respect  of  persons  with  God,  it  ought  to  be  also  confessed, 
that  he  doth  afford  to  every  man  a  light  of  truth  and  righteousness 
sufficient  for  a  rule  to  escape  sin  and  evil,  and  the  wrath  that  is  due 
for  it,  and  to  direct  man  unto  patient  continuance  in  well-doing,  to 
seek  for  glory  and  immortality,  that  he  might  obtain  eternal  life  and 
glory.     See  and  consider  Rom.  ii.  throughout,  which  sufficientiv 

2L 


266 

signifies,  1.  The  goodness  of  God  to  man.  2.  His  dispensing  of  hi§ 
grace  and  truth  to  all.  3.  How  impartial  he  is  and  righteous  in  his 
judgment  against  the  disobedient  and  rebellious,  who  despise  his 
goodness,  and  thereby  bring  wrath  upon  themselves.  4.  The  accep- 
tince  of  the  gentiles,  who  obeyed  tiiat  law  or  light  given  them, 
though  thej  had  not  the  law  in  the  letter  of  it. 

VVlierefore,  now,  moderate  reader,  take  notice  that  the  very  ground 
of  our  asserting  the  universal  extent  of  saving  grace,  and  sufficient 
light  to  mankind,  is  ;  1.  The  unspeakable  love  and  goodness  of  God, 
as  in  himself,  he  being  love  in  the  highest.  2.  His  unwillingness 
that  man  should  either  live  or  die  in  sin,  he  having  no  pleasure  in 
the  death  of  sinners,  but  rather  that  they  should  return  and  live. 
?.  That  he  so  loved  the  world,  that  he  sent  his  Son  into  the  world, 
that  whosoever  believes  in  him  might  not  perish,  but  have  everlast- 
ing life ;  and  in  that  he  sent  not  his  Son  into  the  world  to  condemn 
the  world,  but  that  the  world  through  him  might  be  saved.  These 
weighty  considerations  we  have  all  along  respect  to,  in  our  asserting 
sufficient  grace  or  light  to  be  afforded  of  God  to  mankind. 

HIS  EIGHTH  ARGUMENT. 

"  If  the  light  within  be  a  sufficient  rule,  then  no  man  ought  to  re- 
pent of  his  ignorantly  worshipping  the  true  God,  or  of  his  worship- 
ping a  false  god  ;  nor  ought  men  to  repent  of  their  acts  of  cruelty 
against  the  saints,  wherein  they  think  they  do  well,  and  act  accord- 
ing to  their  light ;  nor  ought  the  Quakers  to  repent  of  their  inhuman 
actions  of  walking  naked  ;  for  they  think  in  so  doing  they  do  well, 
and  act  according  to  their  light.  Therefore  the  light  within  is  not  a 
sufficient  rule.'' 

Answer.  Still  the  man  goes  on  in  an  absolute  strain  of  apparent 
ranterism,  gross  inconsistencies,  and  blasphemous  inferences  against 
the  light  within,  while  he  renders  it  neither  a  sufficient  rule  to  dis- 
cover truth  or  error  in  matter  of  worship  ;  nor  to  lead  men  to  repent 
of  idolatry,  wickedness,  or  acts  of  cruelty  against  the  saints.  But 
their  thinking  they  do  well  therein,  this  he  deems  according  to  their 
light:  and  all  this  to  show,  that  the  light  within,  which  the  Quakers 
preach,  is  an  insufficient  rule.  But  it  is  then  nonsense  in  him  to  ac- 
count it  any  real  light  at  all  by  his  descriptions  of  it  before,  who 
one  while  renders  the  light  within  so  defective,  so  mutable,  and  so 
insignificant,  as  a  mere  nullity,  another  while  no  better  than  dark- 
ness itself,  another  while,  the  author  of  sin  and  wickedness,  as  being 
according  to  their  light.  Into  what  horrible  madness  and  gross 
darkness  hath  the  devil  led  these  opposers  ^ 

For  his  accusing  the  Quakers  with  inhuman  actions  of  walking  na- 
ked. I.  As  a  general  charge  it  is  false,  for  it  is  neither  a  general  prac- 
tice among  us.  nor  the  constant  practice  of  any.  It  was  only  some  few 
particulars  that  have  had  a  peculiar  burthen  laid  upon  them  to  go  na- 
ked for  a  sign  to  such  hypocritical  professors,  (as  oppose  and  rebel 
against  the  light  within,  and  are  covered,  but  not  with  the  Spirit  of 
the  Lord,)  that  God  would  rend  their  false  coverings,  and  discover 


267 

their  shame  and  nakedness,  as  it  is  manifest  at  this  day.  So  that  it 
is  evident,  that  some  who  have  bean  made  such  signs,  were  tlierein  true 
prophets  against  a  generation  of  envious  hypocrites  and  persecutors. 
2.  His  asserting  that  walking  naked  is  an  inhuman  action.  As  his 
charge  is  general,  it  is  not  true  that  all  going  naked  is  inhuman,  (but- 
where  corruptly  intended  for  some  evil  or  inhuman  act  or  end,)  for, 

1.  Were  Adam  and  Kve  inhuman  in  their  being  naked,  when  they 
were  not  ashamed,  being  innocent?  Gen.  ii.  25.  For  the  shame 
came  after  transgression,  from  which  came  the  inhumanity. 

2.  When  the  Spirit  of  God  was  upon  Saul,  it  is  said,  he  stripped  off 
his  clothes  also,  and  prophesied  before  Samuel,  and  lay  down  naked 
all  that  day,  and  all  that  night ;  wherefore  they  say,  is  Saul  also 
amongst  the  prophets  ^    1  Sam.  xix.  23,  24. 

It  appears  then  that  going  naked  was  not  accounted  such  an  inhuman 
action  among  the  prophets.  See  also  how  Isaiah  was  made  to  be  a 
sign  and  a  wonder  upon  Egypt  and  Ethiopia,  (Isa,  chap,  xx.)  and  so 
what  know  you  but  that  the  Lord  hath  made  some  of  his  servants 
signs  and  wonders  against  many  in  spiritual  Egypt  and  bondage, 
however  covered  with  a  profession  and  pretence  of  being  redeemed, 
as  true  Jews,  partakers  of  gospel  and  church  privileges,  of  spiritual 
Canaan,  whilst  yet  in  spiritual  Sodom,  Egypt,  and  Babylon,  where 
both  our  Lord  hath  been  spiritually  crucified,  and  the  blood  of  his 
prophets  found  ? 

HERE  FOLLOWS  THOMAS  HICKS'^  AFTER  CHARGE. 

1.  "  And  that  the  whole  religion  and  principle*  of  that  people,  cal- 
led Quakers,  wherein  they  difference  themselves  from  others,  is  of  the 
devil ;  witness  my  hand — Thomas  Hicks." 

This  charge  is  not  only  general  but  also  very  dark  and  most  dis- 
ingenuous. For  if  by  "  others"  he  mean  all  others,  he  should  have 
specified  those  principles  wherein  we  differ  from  all  others,  and  pro- 
duced his  proof.  But  if  by  "  others"  he  mean  only  his  own  sect,  cal- 
led Anabaptists,  then  he  hath  made  a  very  rigid  conclusion  against  all 
others  differing  from  them,  that  their  whole  religion  and  principles, 
wherein  they  differ  from  Anabaptists,  are  of  the  devil. 

2.  "  They  that  deny  the  resurrection  of  that  body  that  was  com- 
mitted unto  dust,  overthrow  all  religion." 

To  which  I  say,  those  who  affirm  it  of  the  same  carnal  body,  after 
being  turned  to  dust,  and  _yet  that  it  cannot  be  a  new  created  body, 
and  that  the  body  which  God  giveth  to  every  seed  is  the  same  body, 
(as  T.  H.  in  his  Dialogue  doth,  p.  58.  59.  with  others  of  his  brethren,) 
they  affirm  they  know  not  what,  and  that  of  which  they  can  never  give 
a  reasonable  or  a  convincing  demonstration,  being  also  contrary 
to  1  Cor.  XV.  37,  38,  40,  50.  And  while  they  make  this  their  opin- 
ion the  ground  of  their  religion  and  future  happiness,  their  religion 
is  carnal,  and  their  opinion  nonsensical,  and  their  foundation  sandy, 
being  grounded  upon  dust,  and  thev  themselves  are  very  ignorant  of 
the  mystery  of  the  resurrection,  as  will  further  appear  hereafter  up- 
on the  full  dis(iuisition  of  this  weighty  matter. 


THE 

CHRISTIAN  QUAKER,  &c. 

SECTION  I. 

The  ligld  within  proved  divine  and  saving,  <Sfc. 

First.  That  there  is  a  divine  light  in  every  man,  which 
is  of  a  saving  property  in  itself,  and  therefore  sufficient 
to  guide  and  direct  man  to  God,  and  so  to  salvation.  And  for 
its  being  a  divine  light,  I  have  urged  John  i.  4  :  *♦  In  him  was 
life,  and  the  life  was  the  light  of  men." 

Secondly.  That  this  light  is  tiie  certain  guide  and  rule  to  true 
believers  in  matters  of  faith,  spiritual  worship,  and  obt^dienee  to 
God,  and  therefore  that  which  can  give  a  right  understanding 
of  the  holy  scriptures. 

These  our  assertions  are  chiefly  quarrelled  at  by  T.  H.  and 
8ome  of  his  brethren,  though  he  very  smoothly  pretends  not  to 
cavil,  but  that  he  may  understand  the  truth,  as  desiring  to  know. 

He  asks  1.  What  this  salvation  is?  2.  What  this  light  is? 
o.  Who  they  are  that  do  obey  this  liglit,  and  in  obeying  attain  sal- 
vation ?  p.  2. 

To  which  I  answer.  It  hath  both  appeared,  and  will  appear 
against  thee,  that  thy  envy  and  cavilling  hath  kept  thee  from  the 
right  understanding  and  knowledge  of  the  light  and  salvation* 
that  thou  art  now  to  seek  at  this  time  of  day  :  and  yet  sayst, 
that  all  thou  intends  is  my  conviction  and  recovery,  as  in  thy 
tenth  page,  when  as  yet  the  darkness  covers  thee,  and  keeps  thee 
from  the  right  understanding  of  truth.  But  if  thou  hadst  obey- 
ed the  light  of  Christ  within  thee,  thou  wouldst  have  known 
both  its  power  and  sufficiency  to  salvation,  and  that  this  sal- 
vation which  it  leads  to  is  Ciirist,  who  is  both  redemption  and 
salvation  to  them  who  follow  him  in  his  light,  from  darkness,  sin, 
and  defilement  of  cimseicnce,  and  so  consequenllv  from  wrath, 
which  thou  art  yet  highly  guilty  of,  and  from  which  thy  water 
baptism  has  not  washed  thee. 

T.  H.  »♦  You  express  yourselves  with  great  variety  ;  some- 
times you  say  it  is  Christ,  *  another  time  it  is  only  a  measure  of 

♦Let  the  reader  observe  this  by  the  way.  Thou  mayst  remember,  that  the 
controversy  between  us,  was  not,  whether  the  light  as  in  every  man  be  the 
Christ  or  not  ?  But  whether  it  be  a  divine  hght  of  Christ,  (which  I  affirm,)  or 
but  a  creature  ?  (which  1  deny.)  This  is  enoug-h  to  my  intention. 


269 

Christ,  anon  it  is  only  of  the  divine  essence.  This  is  a  very  uncei- 
tain  s  .>und."  p.  3. 

Jlnswer.  Tliou  shows  thy  cavilling  disposition.  Must  we  be 
tied  up  to  one  word  to  express  a  principle  b>,  vvhtn  the  scrip- 
tures allow  of  varieties  tor  demonstration  to  divers  capacities, 
wijicli  doth  not  alter  the  matter  ?  This  Divine  light  in  man,  is 
expressed  in  the  scripture  with  as  much  variety  of  words  as 
we  use. 

It  is  called  the  life,  the  light,  a  gift,  manifestation,  seed, 
kingdom  of  heaven  within,  a  measure  of  the  gift  of  Christ,  the 
grace  of  God,  &c.  yet  one  and  the  same  spiritual  and  Divine 
life  or  light. 

T.  H.  '•  Notwithstanding  thy  most  diligent  attendance  to  the 
light  in  thee,  that  which  thou  calls  the  light  in  thee  hath  in 
many  things  misguided  thee."  p.  3. 

Answer.  Now  thou  begins  to  be  mad  against  the  light 
within.  That  which  I  call  the  light  within,  is  the  very  same 
that  Christ  and  his  witnesses  did  witness  to,  to  wit :  *<•  In  him 
was  life,  and  the  life  was  the  light  of  men."  Therefore  thou 
hast  blasphemously  accounted  this  a  misguiding  light. 

And  in  thy  seventh  page,  thou  hast  plainly  contradicted  thyself 
herein,  where  thou  appeals  to  the  light  in  mc,  and  grants  it 
ought  to  be  obeyed.  See  how  thou  hast  broke  the  neck  of  thy 
corrupt  cause.  If  it  were  a  misguiding  light,  why  dost  thou 
for  proof  appeal  to  it,  (as  a  rule,)  and  grant  it  ought  to  be  obey- 
ed ?  Ought  that  which  is  mis-guiding  to  be  obeyed  ?  But  the 
light  within  ought;  therefore  it  will  not  misguide. 

T.  H.  saith  :  '<  G.  W.  in  his  discourse  upon  it,  urged  that  text, 
John  i.  4..  *♦  in  him  was  life  and  the  life  was  the  light  of  men." 
«  If  the  life,"  said  he,  ♦♦  be  the  Divine  essence,  (my  words  were, 
if  that  life  be  of  the  Divine  Being,)  the  light  must  be  so  also." 

Answer.  This  argument  thou  didst  never  answer  to  purpose 
yet,  but  cavils,  and  draws  what  absurdities  thou  pleases 
upon  thy  own  forgeries,  as  will  further  appear;  only  sillily  thou 
argued  against  it  thus,  viz. 

T.  H.  "That  the  life  or  light  spoken  of,  (John  i.  4,  9.)  is  not 
supernatural,  because  it  is  the  light  of  the  Word,  as  a  Creator." 
Answer.  To  which  was  answered,  that  it  is  false  and  inconsis- 
tent doctrine  ;  for  the  light  of  the  eternal  Word  is  supernatural, 
because  the  light  of  the  eternal  Word  the  Creator.  So  that  the 
reason  thou  renders  for  its  not  being  supernatural,  proves  it 
supernatural ;  for  because  it  is  of  this  divine  relation,  it  must  be 
divine.  And  thou  shifts  but  very  sorrily  to  come  off  here,  by 
telling  me,  that  the  life  and  light  communicated  to  every  man 
fromtliat  eternal  Word,  is  not  supernatural,  eternal,  and  divine. 
But  for  this.  Me  have  only  thy  say-so,  contrary  to  what  thou 


270 

hast  granted  before,  to  wit,  as  being  the  light  of  the  eternal 
Word.     Neither  could  thy  other  shift  serve  thy  turn,  viz. 

T.  H.  **  That  the  life  which  is  in  God,  which  is  the  light  of 
men,  (John  i.  4.)  is  divine  as  it  is  in  God,  but  natural  as  it  is  in 
man." 

dnsxver.  The  conclusion  of  this  is  blasphemy  ;  for  that  divine 
life  is  immutable  because  divine.  It  did  not  loose  its  divinity 
by  being  given  to  man  ;  for  being  divine,  it  is  no  more  subject 
to  mutation  than  God  is.  Remember  here,  how  thou  wast  non- 
pi  ust,  and  how  thou  art  in  a  labyrinth  ;  and  of  this  thou  dost  not 
clear  thyself  in  all  thy  perverse  cavilling  against  us. 

SECTION   II. 

The  life  which  is  the  light  of  men,  not  a  creature  or  mere  effect,  ^c. 

Whereas  on  the  behalf  of  God's  immediate  illumination  or 
shining  in  man's  heart,  for  the  Divinity  thereof,  I  alledged 
that  the  cause  being  divine,  this  effect  thereof  must  needs 
be  divine  and  supernatural,  as  in  my  narrative.  But  instead 
of  taking  notice  of  the  words,  "  his  immediate  illumination  or 
shining,"  thou  art  pleased  lo  quarrel  upon  the  words,  such  as 
is  the  cause,  such  the  effect  must  be  j  and  thus  thou  proceeds 
upon  it,  viz. 

T.  H.  "From  this  kind  of  reasoning  we  may  conclude  not 
only  the  light  within,  but  every  creature,  both  beasts  and  trees, 
are  God,  these  being  the  effects  of  infinite  wisdom.  Dost  thou 
not  tremble  at  this  consequence."  p.  4. 

Answer.  1 .  Ilr.w  causelessly  dost  thou  quarrel.  Are  hot!)  beasts 
and  trees  immediate  effects  of  God's  power  ?  Did  he  not  cause 
both  plants  and  trees  to  grow  out  of  the  earth  ?  2.  Were  these 
immediate,  to  he  sure  1  never  affirmed  so  many  Gods  as  there 
are  effects  of  Infinite  Wisdom. 

But  be  it  remembered,  that  I  never  called  the  Divine  life, 
which  is  the  light  of  men,  a  mere  effect,  but  admitted  of  the 
word  effi  ct  with  reference  to  the  immediate  illumination  or  shin- 
ing of  God  in  the  heart,  as  being  of  a  divine  nature,  because 
God  is  the  enlightener  and  shiner.  And  thou  denying  the  light 
to  be  of  the  divine  essence,  because  communicated,  1  urged  this 
argument ;  that  if  the  life  be  divine,  or  of  the  Divine  Being,  then 
the  light  in  man  must  be  divine,  because  the  life  that  was  in 
God  was  thai  li;cht.  And  such  as  is  the  cause,  such  is  the  effect, 
in  some  sense  h(jlds  true,  in  all  the  effects  of  infinite  wisdom; — 
true  in  all  creatures  as  they  were  made  good;  God,  the  cause, 
being  the  chlefrst  good,  who  beheld  all  that  he  had  made,  that 
it  was  "  v«"ry  good."  And  God  who  is  light,  is  the  fountain  of 
life  and  light,  whose  divine  life  or  light  itself,  which  is  the  light 


271 

of  men,  I  never  intended  to  be  a  mere  effect,  strictly  taken  as 
an  act  of  power,  or  thing  made  or  created  ;  but  as  the  illumina- 
tion or  immediate  sinning  in  man,  immediately  and  naturally 
flowing  from  God  the  fountain  of  light.  And  was  not  the  effect  of 
the  law,  written  in  the  Gentiles'  hearts,  of  the  nature  of  the  law? 

Canst  thou  think  thou  art  ingenuous  ?  Dost  thou  think  that  I 
do  not  own  varieties  of  effects  from  the  infinite  wisdom  and  pow- 
er of  God,  as  not  ojily  supernatural,  but  natural,  both  mediate, 
providential,  and  immediate  effects,  as  well  as  increated,  imme- 
diate products  of  life,  light,  and  virtue,  flowing  naturally  from 
him  i  Yet  though  divine  illumination,  as  manifested  in  man,  be 
an  immediate  act  or  effect,  the  light  or  life  which  doth  illumi- 
nate is  greater  j  for  it  is  the  cause,  which  is  more  than  the  ef- 
fect, though  this  illumination  hath  a  living  virtue  and  resemb- 
lance of  the  cause  in  it,  and  they  are  inseparable.  So  that  the 
life  which  is  the  light  of  men,  (John  1.4,)  being  divine,  and  of  the 
being  of  God  himself,  who  is  light,  it  is  not  proper  to  call  it  a 
mere  effect,  as  a  thing  made,  or  a  creature,  as  thou  blindly 
calls  it,  and  would  have  it ;  wherein  thou  dost  merely  beg  the 
question  and  build  a  false  structure  thereon. 

Again  :  thou  leaves  out  part  of  the  controversy  between  us, 
which  was  thus.  viz. 

T.  H.  '«  The  ligiit  in  every  man  cannot  be  the  same  essence 
in  God  ;  for  God  is  in  heaven,  and  his  Divine  essence  is  not 
communicable,"  &c. 

G.  W.  What  is  this  but  to  deny  the  omnipresence  of  God, 
and  to  endeavour  to  confine  him  who  is  infinite  and  not  limitable? 
We  ask  if  the  Holy  Ghost,  or  the  Eternal  Spirit  be  not  God  ? 
And  if  this  Holy  Spirit  be  not  communicable? 

This  question,  in  the  narrative,  he  is  willing  to  wave,  as  that 
which  pinches  him,  and  thus  does  he  reply  to  the  words  be- 
fore, viz. 

T.  H.  *«  Then  it  seems  that  the  light  within  and  the  omni- 
presence of  God  is  one  and  the  same  thing.  Is  this  your  cham- 
pion ?"  a.  4. 

Answer.  Thou  scoffs,  but  durst  not  answer.  God's  omni- 
presence. Divine  light,  and  spirit  are  inseparable,  God  is 
light,  whose  presence  fills  heaven  and  earth,  and  upon  whom 
doth  not  his  light  arise  ?  And  in  what  country  or  people  does 
not  his  spirit  come,  if  an  infinite  spirit  ?  *»  Whither  shall  I  go 
from  thy  Spirit?  Or  whither  shall  1  flee  from  thy  presence?" 
Psal.  clix.  7,  8,  9,  10. 

His  infinite  Spirit  is  not  tied  up  to  a  few  predestinarian  elec- 
tioners,  who  conceit  they  are  elected,  and  saving  grace  only 
free  for  them,  though  in  virtue  and  uprightness  they  be  far 
short  of  many  called  heathen,  who  were  a  law  to  themselves  in 
truth  and  uprightness  towards  God  and  man. 


272 

SECTION    III. 

The  BaptisVs  quarrel  grounded  on  his  mistake  about  the  light,  and 
our  testimony  of  it, 

T.  H.  "  Though  it  be  granted,  that  God  is  an  infinite,  im- 
mutable, and  perfect  being ;  will  it  therefore  follow,  that  every 
thing  he  created  and  communicated  is  his  own  being  ?  What 
man  but  a  Quaker  would  dare  affirm  this?" 

Jtnswer.  Thou  wrongs  the  Quakers,  as  thou  calls  them.  It 
is  none  <»f  their  argument,  **  that  because  God  is  infinite,  there- 
fore every  thing  that  he  creates  is  so."  But  because  of  his  infi- 
niteness  and  omnipresence  he  is  near  unto  all  men,  even  shi- 
ning in  their  hearts. 

But  it  is  thy  gross  error  to  take  for  granted,  that  his  light 
in  every  man  is  created.  See  2  Cor.  iv.  6.  ♦<  God  hath  sinned 
in  our  hearts  ;"  and  that  Christ  that  *♦  enlightens  every  man 
that  Cometh  into  the  world"  is  God ;  in  worshipping  of  whom 
we  do  not  worship  a  creature,  as  thou  falsely  insinuates 
against  us.  p.  6. 

But  thou  sliows  thyself  against  the  light,  as  an  agent  of 
the  son  of  perdition,  who  exalts  himself  above  all  that  is  called 
God,  or  that  is  worsliipped ;  so  that  he  as  God  sitteth  in  the 
temple  of  God,  showing  himself  that  he  is  God.  2  Tbes.  ii.  4. 

Is  not  man  this  temple  of  God  by  right  ?  And  hath  not  this 
son  of  perdition  or  mastery  of  iniquity  been  exalted  in  apos- 
tates, above  all  that  is  caUed  God  ?  And  what  was  that  that  was 
called  God,  and  that  was  worshippetl,  above  which  this  son  of 
perdition  exalted  himself?  Was  it  not  a  manifestation  or  prin- 
ciple of  the  Divine  life  and  light.''  And  what  was  the  apostle's 
rule  to  try  and  reveal  this  son  of  perdition  by,  when  he  wrought 
in  a  mystery,  and  as  God  did  sit  in  the  temple  of  God,  showing 
himself  to  be  God  ?  Is  it  not  the  day  of  Christ  that  reveals, 
and  so  God  himself  that  makes  manifest  this  man  of  sin  ?  And 
is  not  God  then  the  saints'  rule  to  discover  this  mystery  ? 

T.  H.  "  Let  me  tell  thee  that  thy  light  is  very  imperfect,  for- 
asmuch as  it  hath  not  yet  instructed  thee  by  what  name  to  call 
it,  whether  Clnist,  or  only  a  measure  or  gift  of  Christ."  p.  C. 

Jiiiswer.  Thou  liast  wronged  my  light ;  for  God  is  my  light 
and  my  salvaticm  ;  and  Christ  is  my  life  and  light,  who  is  per- 
fect. And  this  Christ  we  preach,  as  the  light  of  the  world,  that 
enlightens  every  man  that  comes  into  the  world.  Though  we  do 
not  say  that  he  is  revealedly  or  manifestly  the  light  in  every 
man,  or  that  the  light  is  Christ  by  way  of  union,  nor  yet  that 
Christ  (considered  as  thou  describes  him,  p.  11.)  as  to  his  out- 
ward birth  and  person  is  in  any,  much  less  in  every  man ;  yet 
this  hinders  not,  but  that  as  God.  or  as  with  relation  to  his 


273 

Divine  life  and  light,  he  is  infinite,  over  all,  and  through  all, 
and  in  all  ;  yet  to  those  only  revealed  and  united,  who  truly 
obey  and  follow  him  in  the  measure  of  his  ii(;ht,  which  is  uni- 
versally given  to  mankind. 

T.  H.  *' The  apostle  did  needlessly  exhort  the  Corinthians  to 
examine  themselves,  whether  Christ  were  in  them  or  no,  if  he 
were  in  every  man.''  p.  7. 

Answer.  Nay,  he  bade  them  examine  themselves  whether 
they  were  in  the  faith  ;  for  saith  he,  •'  know  you  not  your  own 
selves  that  Jesus  Ciirist  is  in  you  except  you  be  reprobutts." 
And  if  tiiy  mind  were  not  reprobated  and  estrariged  from  his 
light  in  thee,  thou  might  know  him  revealed  in  thee.  But 
as  Christ  the  anointed  is  a  mystery,  he  is  hid  from  thee  and 
many  more,  though  his  light  be  in  thee  and  others  that  is  suffi- 
cient to  reveal  Christ,  and  leave  you  without  excuse,  and  to  con- 
demn you  for  iniquity. 

SECTION   IV. 

Christ  guides  to  salvation  by  his  inward  light.     The  Baptist  con- 
Joundcd  in  opposing  it. 

T.  H.  "  I  grant  that  every  man  is  enlightened,  op  has  a  light 
in  them  ;  but  this  doth  not  prove  that  this  liglit  in  every  man  is 
Christ,  nor  yet  sufficient  of  itself  to  guide  to  salvation.  Christ 
is  sufficient ;  but  i  say  the  light  in  every  man  is  not  sufficient." 
p.  7. 

Answer.  First.  If  Christ  hath  given  to  every  man  a  sufficient 
lighl  to  leave  them  without  excuse,  (as  he  hath.)  then  it  is  suffi- 
cient to  guide  and  direct  them  to  salvation.  For  if  they  could 
justly  charge  this  light  with  insufficiency  for  this  end,  this 
wouhi  be  an  excuse. 

Secondly.  That  light  which  is  sufficient  to  convince  of  sin, 
and  lead  out  of  it,  is  sufficient  to  guide  to  salvation.  But  such 
is  the  light  of  Christ  in  every  man. 

Thirdly.  God  offers  a  good  end  toman,  in  giving  him  life  and 
grace,  (Job  x.)  and  this  grace  tends  to  his  salvation,  if  obeyed  ; 
otherwise  man's  destruction  is  of  himself  for  his  disob*  dience, 
and  not  designed  by  the  Lord  in  his  giving  him  life  and  grace. 

Fourthly.  Thy  denying  the  light  in  every  man  to  be  sufficient 
to  guide  to  salvation,  is  plainly  enough  contradicted  by  thee  in 
thy  ccmfessing  Christ  to  be  the  life  and  light  of  men,  (p.  22.) 
whose  life  and  light  is  sufficient.  And  for  what  end  is  his  light 
in  every  mail  given,  if  not  to  direct  to  salvation  ?  Thou  art  not 
so  ingenuous  as  to  relate,  though  thou  both  appeals  to  it,  and 
grants  it  ought  to  be  obeyed.     This  will  stand  in  judgment 

2M 


274 

against  thee,  for  lliy  false  judgment  given  against  it  in  other 
places,  as  also  what  thou  further  acknowledges,  viz. 

T.  H.  "There  is  something  within  that  checks  for  many 
evils,  and  excites  to  many  good  things,  and  that  I  ought  to  shun 
those  evils,  and  to  do  that  good/*  p.  8. 

Answer.  If  thou  didst  ohey  this  something,  or  light  within, 
thus  acknowledged  hy  thee,  in  shunning  those  many  evils  thou 
art  checked  for,  and  performing  the  good  to  which  it  excites 
thee,  thou  wouldst  hoth  know  and  speak  better  of  it  than  thou 
dost,  as  that  which  both  moves  and  leads  in  the  way  to  salva- 
tion, which  is  from  sin  here,  and  from  wrath  hereafter,  and  so 
to  Christ  who  is  the  giver  of  it. 

But  it  is  probable  thou  thinks  thou  art  an  elect  person,  and 
so  in  thy  presumption  slights  the  light  within,  as  not  only  in- 
sufficient of  itself  to  guide  to  salvation,  but  a  misguiding  light. 
And  this  doctrine  opposes  thy  Maker,  and  his  universal  good- 
ness to  mankind.  IIow  then  thinkost  thou,  that  the  rebellious 
can  be  left  without  excuse,  or  God  be  known  to  be  clear,  when 
he  judges. 

SECTION  V. 

The  Dipper  proved  a  blind  guidey  and  in  gross  confusion,  in  under- 
valuing the  light  within. 

T.  H.  "  Did  the  light  in  Saul  reprove  him  for  persecuting 
the  church  ?  Doth  not  he  himself  confess  that  he  verily  thought 
he  ought  to  do  many  things  against  the  name  of  Jesus  i  Yea, 
doth  not  Christ  tell  his  disciples,  that  some  would  kill  them,  and 
yet  think  they  did  God  service?  But  how  could  they  think  so, 
if  this  light  in  them  reproved  for  it  ?"  p.  8.  9. 

Ansxver.  Thou  having  asserted  that  there  are  some  sins 
which  the  light  reproves  not,  among  these  thou  instances,  per- 
secuting the  church,  doing  many  things  against  the  name  of 
Jesus,  killing  the  disciples,  &c.  and  therefore  concludes  it  no 
sufficient  rule. 

Oh,  thou  blind  guide  !  how  darest  thou  thus  accuse  and  un- 
dervalue the  light  of  Christ  within,  contrary  to  thy  niany  con- 
cessions elsewhere  ?  Is  Christ  the  life  and  light  of  men,  and 
yet  does  not  his  light  reprove  persecution  and  murder?  If  it 
reprove  not  these,  what  are  the  evils  it  checks  for  ?  What 
rational  man  cannot  see  thy  manifest  folly  herein,  thus  to  con- 
found the  evil  thoughts  of  persecutors  with  the  light  within, 
and  to  conclude  the  light  within  no  sufficient  rule,  because  of 
some  men's  wickedness  who  have  rebelled  against  the  light ; 
and  therein  thou  hast  put  darkness  for  light. 

And  what  were  the  pricks  that  were  hard  for  Saul  to  kick 


275 

against?  And  wlierc  was  that  Holy  Ghost  which  the  perseeutot 
always  resisted  ?    Act  vii. 

Theii-  envious  and  superstitious  minds,  and  dark  thoughts, 
were  not  the  liglit,  but  that  which  clouded  and  obscured  the 
light  in  them,  yet  the  kingdom  of  heaven  was  in  those  Jews;  and 
so  much  divine  light  in  those  heathens  as  showed  them  that 
there  was  a  true  and  unknown  God  to  be  worshipped,  with  sin- 
cere hearts  and  pure  minds,  and  that  in  him  we  live,  and  move, 
and  have  our  being.  Had  they  waited  in  that  light,  and  attend- 
ed to  it,  they  would  truly  have  known  God,  and  his  way  and 
worship,  as  some  did. 

If  «'  ail  things  that  are  reproved  are  made  manifest  by  tlie 
light,"  how  dost  thou  exclude  those  gross  sins  of  persecution 
and  murder  from  being  reproved  by  the  light?  And  why  dost 
thou  argue  against  it,  from  men's  persecuting  and  murderous 
thoughts,  which  arise  from  their  enmity  and  rebellion  against 
^the  light? 

But  further,  the  light's  manifesting  all  things  that  are  re- 
proved, is  in  order  to  guide  men  out  of  all  reprovable  ways ; 
which  if  they  be  guided  out  of,  they  are  in  their  duty.  For 
where  man  is  not  reprovable  for  any  thing,  he  is  in  his  whole 
duty,  and  so  in  the  right  way. 

T.  H.  <»Did  the  light  in  the  heathen  philosophers  check  them 
for  multiplying  their  deities,  and  for  not  believing  that  Jesus  iS, 
the  Christ  ?  Or  did  it  reprove  them  for  their  manifold  supersti- 
tions? And  were  they  thereby  directed  to  the  right  way  of 
worshipping  the  true  God  ?  I  demand  an  instance  among  the 
many  thousands  of  mankind,  &c."  p.  fi. 

Ansivtr,  That  which  might  be  known  of  God,  which  was 
manifest  in  the  heathen,  and  which  did  open  the  eyes  of  many 
clearly  to  see  the  eternal  power  and  Godhead,  (Rom.  i.)  was 
abletodirectthemintotheright  way  of  worshipping  the  true  God. 
For  the  reason  why  many  ran  into  superstition,  and  to  multiply 
gojis,  was  because  that  "  when  they  knew  God,  they  glorified 
him  not  as  God,  but  became  vain  in  their  imaginations,"  (Rom.  i.) 
which  was  their  sin,  and  not  any  defect  of  the  light  given  them 
from  above  ^  for  that  light  which  gave  them  the  knowledge  of 
the  true  God,  was  therefore  able  to  direct  them  into  the  right 
way  of  worshipping  him. 

And  whereas  thou  demands  an  instance,  among  the  many 
thousands  of  mankind  that  have  been  convinced  or  reproved 
for  not  believing  Jesus  to  be  the  Christ,  by  the  mere  light  within, 
before  any  light  of  revelation  was  brought  to  them.  (p.  9.)  Thou 
still  persists  in  thy  dull  course  of  begging  the  question,  while 
thou  takes  it  for  granted,  that  tlie  light  within  is  but  a  creature, 
or  natural,  and  so  not  any  absolute  revealing  light.  But  this  I 
cannot  grant  thee,  while  it  is  revealing  God  and  his  eternal 


276 

power  to  man,  that  waits  in  it.  However,  thou  slights  it  under 
thy  frequent  phrase  •*  mere  light  within,"  though  it  be  neither 
opposed  to  the  Spiiit  nor  revelation,  as  thou  wouldst  have  it, 
while  it  is  divine  and  spiritual. 

And  that  tjjousands  of  mankind  are  reproved  for  not  believing 
in  the  Son  of  God,  is  evident  by  the  Spirit  of  truth's  reproving 
the  world  of  sin,  because  they  believe  not  in  the  Son  o-  God. 
In  that  they  do  not  believe  in  his  life  or  light  within,  they  do  not 
believe  in  him  who  is  the  giver  of  it,  and  are  therefore  reproved 
by  the  Spirit.  And  surely  many  thousands  are  comprehended 
in  this  world  of  unbelievers. 

SECTION    VI. 

His  ignorance  of  the  Divine  principle. 

T.  H.  *'I  grant  that  the  light  in  thee  may  reprove  for  those 
sins  which  the  common  light  in  all  mankind  will  not,  because 
thou  hast  borrowed  much  light  from  the  scriptures."  p.  9. 

Answer.  It  is  evident  thou  understands  not  the  principle  of 
Divine  light  within,  from  what  thou  hast  borrowed  from  the 
scriptures,  witli  thy  imaginations  perverting  them,  wherein  is 
thy  great  darkness.  Thou  egregiously  mistakes  a  literal 
notion  and  histcnical  faith,  for  tiie  Divine  light  within,  (which 
is  given  to  all,)  which  is  a  pure,  incorruptible,  and  unchangeable 
principle  of  life  and  trutli,  immediately  given,  and  shining  from 
Christ  the  eternal  Word;  and  not  men's  acquired  notions  from 
the  history  of  Christ's  outward  manifestation  in  the  flesh. 

But  in  thy  gross  ignorance  thou  exalts  such  acquirements  of 
men  above  the  principle  of  liglit  within.  And  so  makes  men's 
historical  profession  ofthe  scriptures  their  only  rule,  though  they 
much  differ  in  their  meanings  about  them,  which  they  make 
their  rule  many  times  above  the  scriptures,  and  above  the  gift 
of  God.  •  This  is  a  great  error  of  you  literal  professors. 

Thou  wouldst  not  be  pleased  should  I  alledge  your  various 
opinions  upon  the  scriptures,  to  prove  them  no  sufficient  rule, 
though  thus  tjjou  art  pleased  contradictorily  to  deal  with  the 
light  within. 

Had  the  princes  of  this  world  obeyed  the  light  of  Christ  with- 
in, they  would  not  have  crucified  the  Lord  of  glor}  ;  far  it  would 
have  given  them  a  sense  and  knowledge  of  him.  There  were 
those  that  grieved  and  vexed  the  holy  Spirit  within  ;  would  it 
therefore  be  a  good  argument  to  say  that  his  Spirit  was  n(»  suf-. 
ficient  rule  ? 

And  to  what  thou  sayst  of  Jesus  Christ,  as  come  in  the  flesh, 
a  person  proplicsied  of,  born  at  Bethlehem,  (p.  11,}  we  never 
said  the  light  in  every  man  was  Christ  under  these  considerations, 


SJ77 

thouj^h  Christ,  considered  as  the  fFordt  enlightens  every  man 
spiritually  and  divinely. 

Both  Juhti  the  baptist  and  John  the  evangelist  gave  a  higher 
proof  and  testimony  of  Christ,  than  this  you  Baptists  give,  when 
John  Baptist  said  :  *'  He  is  preferred  before  nie,  for  he  was  be- 
fore me  ;"  and  John  the  evangelist  saith,  ♦'  In  the  beginning 
was  the  Word,"  &;c.  This  was  Christ. 

SECTION  VII.  W 

His  madness  and  self-contradiction  about  the  light. 

Touching  our  obeying  the  commands  of  the  living  Word  in 
us.  For  this  thou  accuses  us  with  ♦*  a  mental  and  mystical 
reservation,"  which  thou  sayst,  ♦♦  indeed  is  no  other  than  a 
mere  mystical  romance  "  p.  10.  For  which  the  Lord  rebuke 
thy  profan»*ness  and  irreligious  romancing  against  the  Word  and 
light  within. 

Also  thy  blasphemy  is  very  manifest,  in  accusing  what  we 
said  of  the  light  within,  as  to  the  miracles,  wonders,  or  works 
wrought  by  it,  to  be  *»  no  more  than  what  the  apostle  spake  of 
the  man  of  sin,"  (2  Thes.  ii.  9,)  and  also,  *<  what  may  as  well 
prove  Mahomet  to  be  the  true  Christ,  as  the  light  in  us.'* 
p.  11,  12. 

Here  again  thou  actest  the  part  of  a  bedlam  against  the  light 
in  us,  which  else-where  thou  hast  confessed  to  be  Christ,  for 
that  he  is  the  life  and  light  of  men.  And  is  not  this  Clirist  the 
Messiah? 

They  that  have  believed  in  his  light  within,  and  so  truly 
made  trial  of  it,  do  know  that  wrought  by  it,  which  never  was 
wrought  either  by  the  man  of  sin  or  Mahomet.  For  to  believe 
in  this  light,  is  the  way  to  become  children  of  it.  The  way  to 
see  darkness  and  the  power  of  it  to  vanish,  and  so  to  have  satan 
overcome  by  the  power  of  Christ  received  in  the  light ;  and  this 
did  never  the  man  of  sin  nor  Mahomet.  Therefore  thy  instance 
herein  is  most  blasphemous. 

And  if  we  be  accountable  for  <«  every  dispensation  oflight  ac- 
cording to  its  kind  and  degree,"  (p.  13.)  of  what  kind  this  dis,- 
pensation  ot  light  is,  that  is  given  in  common  to  mankind,  thou 
hast  sutiiciently  answered  to  thy  own  utter  overthrow  in  p.  SC 
viz. 

T.  H.  «<  Yet  all  this  is  no  disparagement  to  the  light  within, 
to  say,  that  God  makes  any  thing  more  known  of  his  vvill,  than  is 
or  can  be  known  by  this  mere  light  within  ;  for  it  is  but  to  say  that 
each  degree  of  light  is  serviceable  to  its  end." 

Reply.  Where  now  mark,  that  the  difference  about  the  light 
that  is  given  in  common  to  all,  and  more  peculiarly  manifest  t« 


278 

some,  iS  not  in  the  nature  and  kind  of  it,  but  in  degree ;  and 
surely  tiie  degrees  of  tlic  light  do  not  alter  its  properties.  Tlie 
Divine  ligiit  is  one  and  the  same  tlirougliout  all  ages,  botii  in  the 
time  of  the  law  and  propliets,  and  of  Christ's  coming  in  the  tiesh, 
which  was  to  exalt  his  manifestation  in  Spirit,  and  now,  in  the 
fulness  of  time,  shining  fortii  in  a  more  glorious  and  powerful 
manifestation.  Tiie  same  light  hath  shined  forth  more  and 
more  throughout  the  several  dispensations  of  God,  winch  were 
all  for  the  ej^ltation  and  bringing  forth  of  the  light  in  its  de- 
grees and  manifestations  of  glory  and  power. 

But  what  account  wilt  thou  give  to  God  for  thy  so  much  under- 
valuing that  degree  of  light  that  he  hath  given  to  all  mankind, 
as  thou  hast  done  ! 

One  while  judging  it  *<  a  misguiding  light,"  another  while 
consparing  our  testimony  of  it  to  "the  man  of  sin,"  "Ma- 
homet,'* &c.  Another  while,  it  is  sodiscsteemed  by  thee,  as  not 
sufficient  to  discover  or  reprove  persecution  and  killing  the 
disciples,  and  yet  we  must  be  accountable  to  God  for  it.  What 
mean  and  confused  thoughts  thou  hast  of  it,  the  impartial  reader 
may  easily  judge  by  the  tenor  of  this  thy  most  contradictory 
discourse. 

But  they  who  experienced  the  increase  of  light  in  thera,"thc 
superaddition  of  divine  revelation,"  (p.  12.)  the  shining  of  the 
light  *»  more  and  more  unto  the  perfect  day,"  and  their  *•  being 
changed  from  glory  to  glory,"  it  was  through  the  diligent  im- 
provement of  that  degree  of  light,  that  <*  sure  word  of  prophesy" 
shining  in  their  hearts ;  and  not  by  opposing  and  disparaging 
it,  as  thou  hast  done  in  thy  pride  and  darkness,  who  art  one  that 
stumbles  at  the  *«  ingrafted  Word,"  through  thy  disobedience. 
Thou  wouldst  have  us  to  believe  the  light  within  not  to  be  suffi- 
cient to  guide  to  salvation,  while  thou  hast  not  followed  it  to  ex- 
perience the  good  end  of  its  guidance,  as  we  have  done.  Thou 
pretends  to  know  what  i(  cannot  do,  but  tells  us  not  what  it  can 
do,  and  to  what  end  it  will  lead  if  truly  obeyed?  Nor  what  will 
become  of  those  that  improve  it,  who  have  not  the  scriptures  or 
historical  relation  of  Christ,  as  come  in  the  flesh  ?  wherein  thou 
art  deficient  and  disingenuous  in  all  thy  work. 

SECTION  VIII. 

Christ  as  the  rock  of  ages,  and  the  intent  of  his  coming  in  the  flesh 
not  known  to  any  while  they  oppose  his  light  within. 

T.  H.  *«  Jesus  Christ  was  a  person  of  whom  there  were  many 
prophesies,  which  should  be  fulfilltd  in  him,  p.  11.  If  this  light 
within  be  the  true  find  oni\  <^l"ist,  then  why  were  there  so 
many  sacrifices  in  the  time  of  tiic  law  typifying  Christ  to  come, 


279 

since  Moses  and  the  rest  of  the  children  of  Israel  had  a  light  ift 
them?  If  you  say,  the  light  within  was  not  the  Messiah,  then 
you  deny  your  principle.  If  it  were,  what  significancy  could 
there  be  in  those  types,  respecting  Christ  to  come."  p.  12. 

Answer.  Thou  thinks  thou  hast  caught  us  in  a  learned 
dilemma  here  ;  but  to  what  amounts  the  tenor  of  it,  but  to  tell 
us  either  that  the  true  Christ  was  not  in  being  in  Moses'  and 
Israel's  time»  or  that  he  was  not  in  them.  For  if  he  were,  thou 
questions  what  significancy  could  there  be  in  those  types  ? 

But  here  thou  art  very  dark  ;  for  though  Christ's  manifesta- 
tion differed  both  in  degree  and  manner  of  appearance,  and 
though  when  in  the  fulness  of  time  he  came  to  fulfil  the  iitopiie- 
cies  and  types  of  him,  the  power  and  glory  of  the  Father  was 
more  fully,  eminently,  and  signally  manifest  in  him,  than  in  any 
before ;  and  the  light  shone  forth  more  exemplarily  in  him;  yet 
it  follows  not  that  the  true  Christ  was  not  in  being  in  Moses'  and 
in  the  prophets'  time,  or  that  his  light  was  not  in  some  degree 
manifested,  both  before,  under,  and  since  the  law. 

If  the  true  Christ  was  in  being,  and  in  any  degree  manifest, 
his  light  needs  must  be.  But  the  true  Clirist  was  in  being  from 
everlasting,  and  in  time  universally  shining  and  manifest  In 
some  degree  throughout  all  the  generations  of  the  righteous 
since  the  world  began,  being  the  rock  of  ages,  that  spiritual  rock 
whereof  all  Israel  drank,  (1  Cor.  x.4.)  wlio  said,  "before  Abra- 
ham was  I  am."  This  great  and  most  eminent  prophet,  God 
promised  to  raise  up  to  Israel  of  their  brethren,  which  was  in  a 
more  familiar  appearance,  even  in  the  flesh,  though  his  spiritual 
"outgoings  were  before  from  of  old,"  and  he  was  called  "  the 
faithful  and  true  Witness,  the  beginning  of  the  creation  of  God." 
Rev.  iii.  14.  Who  saith  : ««  behold  I  stand  at  the  door  and  knock, 
if  any  man  hear  my  voice  and  open  the  door,  I  will  come  in  to 
him,  and  n  ill  sup  with  him  and  he  with  me."  ver.  20.  Now  I 
ask,  what  and  where  is  that  door  that  he  so  universally  knocks 
at?  And  is  not  this  the  true  Christ  that  thus  knocks?  And  was 
not  his  light  or  Word  in  Israel's  hearts,  and  his  Spirit  in  the 
holy  prophets,  by  which  they  foresaw  his  coming  in  the  flesh, 
his  sufferings,  and  glory  that  should  follow? 

Now,  though  the  pure  light  and  glory  of  the  Father  was  more 
fully,  eminently,  and  signally  than  ever  before  manifest,  and 
shining  forth  in  him,  as  coming  in  the  fulness  of  time  to  consum- 
mate and  end  the  types  and  shadows  of  the  first  covenant, 
whereby  he  gave  a  more  eminent  and  signal  testimony  of  God's 
universal  love  and  power  to  man,  this  is  no  argument  to  prove 
that  either  the  true  Christ,  or  his  universal  light,  was  not  in  be- 
ing, and  in  some  degree  discovered  before  ;  for  without  this  no 
soul  could  ever  be  saved.  It  was  his  Divine  light  alone  tUal 
pould  minister  life  to  the  soul,  and  not  shadows. 


280 

SECTION  IX. 

The  Dipper  plunged  in  a  labyrinth  of  self-contradictiom,  and  the 
light  within  proved  a  rule  above  the  scriptures, 

T.  H.  ♦♦  It  will  be  our  wisdom,  yea  our  duty,  not  only  to 
attend  to  the  light  within  ;  but  specially  to  those  revelations 
of  God's  mind  and  will  in  the  holy  scriptures."  p.  13. 

Jinsivtr.  In  thy  grajitin.ej  that  it  is  part  of  our  duty  to  attend 
to  the  light  within,  thou  hast  plainly  contradicted  thy  blas- 
phemy in  opposing  it,  in  rjther  places,  as  ♦«  a  misguiding  light," 
and  comparing  it.  as  to  its  work,  with  "  the  man  of  sin,"  «*  Ma- 
houjet,'*  &c.  and  judging  our  following  its  conduct  as  a  "  sub- 
verting and  annihilating  the  covenant  of  grace,  and  that  this 
light  doth  directly  oppose  it,  and  ought  to  be  rejected,"  as 
appears,  p.  38. 

Is  it  part  of  our  duty  to  attend  to  that  which  subverts  and 
opposes  the  eovetiant  of  grace  ?  Oh  !  that  thou  wouldst  con- 
sider and  see  thy  blasphemy,  and  into  what  a  labyrinth  of  con- 
tradictions thou  art  fallen  ;  also  in  thy  concession  of  attending 
to  the  light  within,  thou  art  defective,  whilst  thou  dost  not  place 
the  special  attention  to  be  upon  it  but  upon  the  scriptures; 
whereas  the  light  within  is  specially  to  be  attended  to,  as  that 
which  both  opens  the  understanding  in  the  scriptures,  and  dis- 
covers the  several  conditions  to  which  they  relate  ;  otherwise 
men  are  apt  to  pervert  and  mis-apply  the  scriptures  to  their 
own  destruction,  turning  the  truth  of  God  into  a  lie,  as  they 
did  who  turned  their  backs  upon  the  manifestation  of  God  in 
them.  Rom.  i.  19,  31,  25. 

T.  H.  *<  1  conceive  enough  hath  been  said  to  evince  that  the 
light  in  every  man  neither  is  the  true  Christ,  nor  a  sufficient 
rule  to  guide  us  to  salvation.''  p.  13. 

Answer,  While  thnu  art  following  thy  own  conceptions,  thou 
dost  not  follow  the  guidance  of  the  light  of  Christ  within,  and 
therefore  conceives  amiss  of  it.  For  it  is  a  true  and  perfect 
rule,  to  which  he  that  loveth  and  doeth  truth,  cometh  and  bring- 
eth  his  deeds,  that  they  may  be  manifest  that  they  are  wrought 
in  God.  Job  iii.  21.  It  is  a  convincing  rule,  that  pure  and  in- 
ward law  or  light  which  converts  the  soul.  It  not  only  con- 
victs man  of  sin,  but,  upon  repentance,  evidences  to  him  remis- 
sion. And  this  doth  not  the  scriptures  without,  to  men  particu- 
larly, though  they  testify  of  the  several  conditions  which  the 
light  guides  the  soul  through.  The  scriptures  testify  against 
all  sin,  but  do  not  show  to  men  their  particular  sins.  Many 
read  the  scriptures  who  overlook  the  deceits  of  their  own 
hearts,  but  if  they  eye  this  light  of  the  Son  of  God  within,  it 
will  manifest  to  them  their  particular  evils,  and  show  them  their 


281 

tlioughts,  motions,  and  actions,  and  the  tendency  of  each.  So 
do  not  the  scriptures  ;  they  cannot  of  themselves  er>nvince  any, 
as  the  Divine  liglit  can.  And  this  Divine  light  discovers  all 
the  temptations,  and  mysterious  workings,  and  depths  of  satan, 
to  that  soul  that  waits  in  it,  as  they  are  met  with,  and  as  satan, 
attempts  to  ensnai'C,  that  the  soul  may  shun  his  snares  and  wiles 
upon  all  occasions,  and  in  all  trials  ;  and  this  does  not  the  letter 
without. 

This  light  within  also,  as  a  perfect  and  immediate  rule  of 
faith,  directs  the  soul  in  all  the  operations  of  faith,  against  all 
the  innumerable  temptations,  and  trials,  and  besetments  of  tlie 
enemy,  and  it  oi)ens  an  inward  eye  of  faith,  and  is  the  immedi- 
ate guide  to  see  llim  who  is  invisible  through  all  ;  but  so  is  not 
the  scripture.  All  which  being  seriously  considered,  the  light 
within  is  the  rule  of  faith,  and  not  the  scripture. 

But  if  it  be  objected,  **'lMiat'the  scriptures  being  the  rule 
of  faith,  is  not  intended  without  the  help  of  the  Spirit  or  Di- 
vine light  in  the  soul*" 

1  answer,  this  grants  that  the  scriptures  are  not  the  rule 
of  faith  alone,  therefore  that  they  are  not  to  be  taken  as  the 
entire  rule  of  faith,  they  not  being  effectual  without  the  Spirit, 
whereas  the  Spirit  is  effeetual  without  the  scriptures,  and  able 
of  itself  to  lead  into  all  truth. 

The  Spirit,  or  heavenly  unction,  considered  as  a  higher  de- 
gree, gift,  or  effusiim  of  Divine  life  than  that  degree  of  light 
that  is  given  in  common  to  all,  is  attained  to  only  by  those  that 
faithfully  improve  the  life  or  light  in  its  less  appearance,  which 
in  some  degree  appears  in  every  man's  conscience. 

T.  H.  '•  I  query,  whether  all  the  generations  of  christians, 
since  Christ's  time,  until  within  these  very  few  years,  be  not 
certainly  lost  and  damned,  forasmuch  as  they  acknowledged  not 
this  light  within  as  the  true  Christ.'*  p.  12. 

Answer.  Tins  shows  thou  hast  very  little  sense  of  all  the 
christians,  and  their  acknowledgments,  who  thus  queries  of 
them.  Did  not  they  acknowledge  Christ  in  them,  the  immortal 
Word  of  life  and  light  in  them  ?  And  was  not  Christ  both  their 
life,  light,  and  salvation?  And  was  not  the  apostle  Paul  sent  to 
turn  the  gentiles  from  darkness  to  light?  And  did  not  all  the 
true  ministers  preach  Christ  as  God's  covenant,  given  for  a 
light  and  salvation  to  the  ends  of  the  earth  ?  But  in  thy  dark 
thoughts,  thou  seest  not  the  drift  of  their  testimony  ;  but  queries 
whether  all  the  generations  of  christians,  until  within  these 
few  years,  be  not  certainly  lost  and  datnned  ?  And  yet  thou 
wouldst  be  accounted  a  christian  in  this  thy  unchristian  work. 

2  N 


282 

SECTION  X. 

The  suhjedf  understanding  and  obajing  the  light  within,  unknown 
to  the  cavilling  Baptist. 

T.  H.  ''  Who  or  what  is  it  that  obcyeth  this  light,  and  in 
obedience  of  it  is  saved?  Or  if  this  light  be  the  rule,  it  doth 
suppose  a  subject  capable  of  understanding  it,  and  of  yielding 
obedience  to  it."  p.  4. 

Answer.  It  is  placed  in  the  heart  and  conscience  of  man, 
that  he,  (with  his  whole  soul,  mind,  and  spirit,)  may  under- 
stand, and  obey  it,  and  come  to  life  and  salvation  in  Christ, 
being  guided  by  his  light  in  the  conscience. 

T.  H.  "  What  then  is  the  principle  ?  Either  the  light  must 
obey  itself,  or  darkness  must  obey  it  ?'* 

Answer.  Thy  darkness  makes  thee  talk  thus  darkly,  and 
scribble  thus  nonsensically.  The  spirit  of  man  is  to  obey  every 
degree  of  this  Divine  light  given  of  God,  tliat  the  whole  man 
may  be  in  subjection.  For  which  end  God  hath  given  man  a 
spiritual  capacity  and  power  to  obey,  by  the  virtue  of  grace, 
that  the  reasonable  soul  in  believing  in  the  light,  and  obeying 
it,  may  find  relief,  and  more  power  from  God  comfortably  to 
subsist  in  the  way  of  life  and  peace  with  him. 

And  though  it  be  not  a  scripture  phrase,  to  tell  of  two  such 
lights  in  every  man,  as  thou  mentions,  (p.  1*.)  yet  as  the  light 
of  the  body  is  the  eye,  which  sees  the  object  of  light,  and  there 
is  a  single  eye  which  causes  the  whole  body  to  be  full  of  light ; 
so  in  man  hath  God  placed  the  eye  of  the  understanding  or 
mind,  and  a  conscience  in  the  reasonable  soul,  which  is  capa- 
ble of  receiving  the  Divine  light,  as  both  the  supreme  rule  and 
commanding  light ;  and  they  that  are  translated  out  of  dark- 
ness into  it,  are  become  children  of  the  light. 

And  if  thou  wcrt  come  to  this  estate,  thou  needst  not  ques- 
tion who  is  the  subject  of  obedience  to  the  light,  whether  the 
whole  person  or  only  a  part,  for  the  whole  man  ought  to  be  the 
subject ;  and  where  the  eye  of  the  mind  is  single,  the  whole 
body  is  full  of  light,  and  no  part  dark.  But  for  the  whole  per- 
son to  be  subject  to  the  light,  is  inconsistent  with  thine  and  thy 
brethren's  doctrine  of  sin  and  imperfection  during  life.  Why 
then  dost  thou  now  suppose  the  whole  person  to  be  the  subject, 
when  thou  art  not  real  in  what  thou  implies  of  the  whole  per- 
son's being  obedient  ?  p.  15,  16. 

And  thou  dost  but  play  the  fool  and  caviller,  whilst  thou  art 
drawing  such  a  conclusion  upon  us,  as  thsit  by  our  principle 
*«  the  light  must  obey  itself,  and  in  so  doing  be  saved."  This 
is  only  inferred  from  a  fiction  of  thy  own  framing,  or  a  Quaker 
of  thy  own  making,  to  speak  as  thou  pleasest  j  for  the  light  is 


288 

given  for  the  benefit  of  mankind,  tliat  they  that  truly  follow  it, 
and  thoroughly  obey  it,  with  subjection  of  both  soul,  spirit,  and 
body,  may  know  salvation  from  sin  here,  and  from  wrath  here- 
after. And  so  man,  (in  his  spiritual  being,  both  in  soul  and 
body  spiritual,)  as  changed  or  translated  from  a  state  of  mor- 
tality, may  for  ever  enjoy  a  state  of  immortality  in  glory  here- 
after ;  as  they  who  are  led  by  the  counsel  of  God  shall  after- 
wards be  received  into  glory.  For  man  as  translated  into  that 
celestial  and  spiritual  state,  is  most  capable  of  the  full  enjoy- 
ment of  glory  with  God  hereafter. 

SECTION  XI. 

Concerning  the  soul  of  man,  under  divers  considerations  and  status, 
and  G.  Fox's  words  so  considered,  with  eight  queries  added. 

Concerning  the  soul  of  man,  thou  vehemently  accuses  us 
with  fancies,  conceits,  absurdities,  nonsense,  and  error,  p.  16. 
Thy  instance  for  this  is,  that  G.  Fox  mentions  in  his  *"  Great 
Mystery,"  p.  68  and  100,  That  the  soul  is  part  of  God  and  of 
his  being,  and  that  it  is  wit'iout  beginning,  (p.  91.)  and  also  infi- 
nite, p.  29.  Whence  thy  inference  is,  viz.  "  Which  is  as  much 
as  to  say  the  soul  is  God — then  God  sets  up  a  light  in  himself, 
which  he  himself  is  to  obey,  and  in  so  doing  he  shall  be  saved." 
p.  16. 

Answer.  We  cannot  expect  any  impartial  or  fair  dealing 
from  thee,  while  prejudice  and  envy  do  possess  thee,  who  hast 
both  falsely  and  ignorantly  represented  G.  Fox,  and  both  cur- 
tailed and  perverted  his  words,  and  the  sense  of  them.  And 
all  these  things  mentioned  by  thee,  he  does  not  speak  of  the  soul 
or  spirit  of  man,  as  made  or  formed  in  him,  though  composed 
of  spiritual  parts  ;  neither  does  he  use  these  expressions,  that 
the  soul  or  spirit  of  the  creature  man  is  a  part  of  God,  and 
without  beginning;  nor  was  the  j)hrase  '<  part  of  Gttd"  original- 
ly G.  Fox's,  but  hisopposer's;  only  admitted  of  by  him  byway 
of  question,  (as  plainly  appears,  p.  100.)  with  relation  to  that 
which  came  out  from  God,  that  immediate  spirit  of  life,  which 
gives  being,  life,  and  subsistance  to  the  soul.  And  he  distin- 
guishes between  the  soul  and  Christ  the  bishop  of  it,  between 
the  soul  and  the  Saviour  of  it ;  as  plainly  appears  in  many  pla- 
ces of  the  said  book.  And  the  soul  could  no  otherwise  be  deem- 
ed infinite,  than  as  man  is  said  to  be  the  image  and  glory  of 
God,  namely,  by  a  participation  thereof.  So  he  speaks  of  the 
soul  in  a  two-fold  sense  ;  as 

First.  With  reference  to  that  which  came  out  from  God,  and 
whieh  is  the  original  life  or  soul  of  every  man's  soul. 

Secondly.  With  respect  to  man,  as  being  made  a  living  soul, 
by  virtue  of  the  spirit  of  life  proceeding  froni  God. 


284 

And  so  with  relation  to  the  first,  he  questions  :  *«  Is  not  that 
of  Gull,  which  comes  out  from  God  .''  Great  Master)',  p.  68. — 
But  with  relation  to  the  latter,  viz.  man,  he  speaks  distinctly 
of  the  soul,  as  neiiiier  God  nor  Christ.  Neither  doth  he  con- 
found the  being  of  man  with  the  Infinite  Being  of  his  Creator, 
as  IS  implied  in  our  opposer's  angry  charge.  For  as  every 
spiritual  being  or  existence  is  not  Divine,  so  the  spirit  or  spiri- 
tual parts  of  Mian  are  not  God,  though  a  Divine  light  and  capa- 
2\ty  are  jilaced  in  thcni. 

And  G.  Fox  not  onlv  speaks  of  the  soul  in  a  two-fold  sense, 
viz.  with  relation  to  its  original  life,  and  with  relation  to  man  in 
his  spirituality,  but  of  the  soul  of  man  as  in  several  states  ;  as, 
first,  of  the  semi's  being  ♦»  in  death  in  transgression,  man's 
spirit  unsanctified ;  the  soul  being  come  into  death,  trans- 
gressing the  law,"  &c.  Great  Mystery,  p.  91. 

In  which  he  cannot  intend  the  infinite  essence,  being,  or  life 
of  God  or  Christ,  which  is  immutable,  and  unchangeably  pure 
and  holy,  though  thereby  the  soul  is  upheld  in  its  being  and 
immortality,  whether  in  comfort  or  misery.  ♦*  Secondly,  of  the 
soul  and  spirit  of  man  as  sanctified,  living  to  God  in  his  life, 
thi-ough  a  diligent  luaikening  to  the  counsel  and  voice  of  God, 
and  feeling  of  his  hand,  wiiicli  brings  up  out  of  death,  and 
restores  the  soul,  thai  it  may  live  in  Christ  the  preserver  and 
overseer  of  it,  to  praise  God  the  Saviour,  being  one  soul,  (in 
that  state)  as  they  that  are  joined  to  the  Lord  are  one  spirit." 

And  G.  Fox  also  adds : 

«  Every  man  tiiat  cometh  into  the  world  having  a  light  from 
Christ  Jesus,  the  way  out  of  the  fall,  the  second  Aoam  ;  re- 
ceiving the  light,  they  receive  redemption  and  sanclifii  ation, 
whereby  their  spirits,  bodies,  and  souls  are  sanctified." — Great 
Mystery,  p.  91. 

Note  here  still,  that  he  plainly  distinguishes  between  the  soul 
and  him  that  redt-ems  and  sanctifies  it.  So  that  the  soul  or 
spirit  of  man  is  neither  God  nor  Christ  ;  but  as  much  inferior 
in  suboi'dination  to  God  and  Christ,  as  the  creature  man  is  to 
the  Creator,  oi'  that  which  is  saved  and  redeemed  is  to  him 
that  saves  and  redeems. 

The  sum  of  what  is  said,  amounts  to  this  candid  account 
about  the  soul,  viz.  'Ihat  the  soul  and  spirit  of  man  is  nc»t  the 
Tery  being  of  God,  nor  a  part  of  God,  though  the  original  life 
of  the  soul,  w  hieli  came  out  from  God,  is  immutable  and  infinite. 
There  is  a  divine  and  infiiiire  life  in  tlie  soul  of  man,  which  we 
would  have  you  be  sensible  of. 

This  is  the  life  of  lives,  the  s<nil  of  souls,  the  being  of  beings  ; 
by  which  the  soul  of  man  is  n)a(le  to  subsist  in  its  being  atui  im- 
mortality, wlx'ther  in  tiie  kintiidom  (tf  glory,  or  pit  ot  darkness  : 
although  this  original  or  Divine  life  in  the  soul  stands  clear  and 


285 

free  from    the  guilt,   torment,   and  anguish,  that  come  upon 
every  soul  of  man  that  does  evil. 

Every  soul  must  appear  before  the  Lord  in  its  own  proper 
image  and  nature,  which  it  hath  borne,  been  under,  and  received 
while  in  the  body,  (having  been  subject  either  to  ihe  spirit  and 
power  of  God,  or  to  the  spirit  and  power  of  the  wicked  one,) 
wherein  it  is  capable  of  being  either  a  vessel  of  mercy  and  love, 
or  a  vessel  to  hold  wrath  and  anguish,  according  to  what  it  doth 
here  love  and  afl'ect,  and  contract  to  itself,  whether  good  or  evil. 
Therefore,  as  it  is  commanded,  take  heed  to  thyself  and  *♦  keep 
thy  S(»ul  diligentlv,'-*'  love  the  Lord  thy  God  with  all  thy  soul," 
and  then  thou  wilt  know  Christ  to  be  the  salvation  of  it. 

The  scripture  speaks  variously  of  the  soul,  and  as  in  divers 
states  and  conditions,  viz.  1.  Of  the  soul  of  God,  which  is  immu- 
table. 2.  Of  the  soul  of  man;  and  tliat,  1.  Of  the  souls  of  the 
righteous,  which  really  partake  of  the  Divine  nature.  2.  Of 
the  souls  of  the  wicked,  which  partake  of  the  nature  of  enmity. 
And  tliese  differ  in  thpir  affections,  the  one  being  to  good,  and 
the  other  to  evil. 

Mention  is  made  of  the  soul,  as  under  the  power  of  sin,  deaih, 
and  the  grave,  by  man's  dis(»bedience  and  fall,  and  of  the  soul 
as  quickened,  raised  up,  and  delivered,  or  saved  by  the  powerof 
Christ,  the  living  ingrafted  Word. 

Sometimes  the  soul  is  mentioned  as  including  the  whole  man  ; 
sometimes  as  distinguished  from  the  body  ;  sometimes  it  is' 
esteemed  as  the  life,  and  sometimes  the  spirit  or  breath  of  life, 
and  an  active  soul  inspired ;  and  there  is  a  state  wherein  the 
Word  of  the  Lord  is  said  to  divide  asunder  betwixt  the  soul  and 
spirit. 

Now  if  you  do  not  own  a  Divine  seed,  or  unchangeable  j)rln- 
eiple  of  life  in  the  soul,  I  quiry  of  you,  i.  Do  you  or  did  you 
ever  know  your  own  souls  ?  2.  What  the  soul  is  in  itself,  and 
distinct  from  the  body  ?  3.  What  and  where  is  that  to  be  known 
that  is  to  change  the  soul's,  and  so  the  whole  man's  affections 
from  evil  to  good,  while  man  remains  in  this  life  ?  4.  Do  you 
own  the  soul's  immortality,  that  it  doth  not  die  with  the  body  ? 
Do  not  some  of  you  Baptists  hold  that  the  soul  dies  with  the 
body  and  sleeps  in  the  dust  of  the  earth  till  both  rise  together? 
6.  Whether  man  doth  not  subsist  in  his  spiritual  being  and 
parts,  with  a  spiritual  capacity  and  spiritual  senses,  having  a 
sense  of  perpetual  gain  oi- loss  when  his  earthly  tabernacle  is 
put  off?  6.  Whether  the  spirit  of  man  doth  not  return  unto 
God  that  gave  it,  to  receive  its  judgment  and  reward  ?  7.  Whe- 
ther man  must  not  be  born  again  here  of  an  immortal  and  incor- 
ruptible seed,  if  ever  he  enter  into  God's  kingdom,  or  enjoy 
glory  hereafter  ?  8.  Whether  it  be  not  more  necessary  for  you 
to  wait  in  humility,  to  know  this  immortal  seed  in  you.  and  to  be 


286 

born  thereof,  tiian  to  puzzle  your  brains,  and  to  busy  your 
thoughts,  either  about  the  question,  how  and  with  what  body  are 
the  dead  raised  .''  or  how  your  souls  shall  be  invested  hereafter? 

If  you  remain  here  in  the  enmity,  slightina;  and  contemning 
the  light  within,  or  tlic  immortal  principle,  or  incorruptible 
seed  within,  (as  T.  H.  doth  scoff  and  ridiculously  droll  at  our 
testimony  for  it,)  you  will  be  clothed  with  perpetual  shame  and 
contempt  hereafter.  God  knows  how  to  reserve  the  unjust  to 
the  judgment  of  his  great  day  to  be  punished;  as  both  devils, 
fallen  angels,  and  wicked  men  are  reserved. 

You  need  not  question  in  what  bodies  or  vessels,  for  you  shall 
be  vessels  fit  to  hold  inevitable  wrath,  if  here  in  time  you  repent 
not.  But  if  you  repent  and  return  to  the  Lord  God,  and  love 
and  serve  him  with  all  your  souls,  it  will  he  well  with  you  here- 
after; God  will  provide  well  for  you,  and  the  glory  wherewith 
his  sanctified  ones  shall  be  invested,  and  of  that  house  wherewith 
righteous  souls  shall  be  clothed  upon,  is  beyond  the  reach  of 
human  capacities,  thoughts,  or  imaginations  of  men. 

And  you  who  are  contending  and  quarrelling  about  your  car- 
nal bodies,  have  not  had  so  much  as  a  vision  of  the  glory  of  the 
saints  hereafter,  nor  of  the  gloriousness  and  spirituality  of  their 
body,  who  are  as  the  angels  of  God  in  heaven. 

SECTION  XII. 

The  neck  of  the  BaptisVs  cause  broken  by  his  own  concession  to  the 
light  within f  in  which  Christ  and  his  testimonies  are  effectually 
received. 

T.  H.  "How  could  you  call  the  light  within  Christ,  if  some 
scriptures  had  not  mentioned  Christ  in  you,  and  that  he  is  the 
life  and  light  of  men  ?  Give  me  an  instance  of  any  person  in  the 
world,  that  never  had  acquaintance  of  the  scriptures,  that  ever 
called  the  light  in  every  man  by  this  name.  If  none  can  be  pro- 
duced, then  the  scriptures  must  be  your  rule  for  this."  p.  22. 

Answer.  Thou  hast  said  enough,  in  not  only  granting  the  light 
within  to  be  Christ,  but  also  in  confessing  tiiat  he  is  the  life  and 
light  of  men,  which  while  he  is  really  so  to  men,  this  is  sufficient 
for  them,  to  call  him  as  he  is  and  appears  to  them.  Is  it  not 
therefore  great  ignorance  to  imply  him  an  insufficient  rule,  for 
men  to  give  testimony  of  him  while  he  is  a  sufficient  rule  and 
light  to  them,  for  their  supply  and  life  in  him  ?  And  what  if 
they  cannot  call  him  by  all  those  names  by  which  he  is  called  in 
scripture,  while  they  feel  him  in  virtue  and  power  to  be  really 
what  he  is  called,  according  to  their  enjoyment  of  him.  It  is  true, 
we  having  the  knowledge  of  him  as  our  life  and  light,  we  must 
needs  reverently  own  and  make  use  of  those  testimonies  in  scrip- 


287 

ture  which  concur  with  our  knowledge  of  him,  and  that  to  evince 
the  truth  concerning  his  light,  to  those  that  pictend  a  belief  of 
the  scriptures,  while  yet  they  are  opposing  his  liglit  testified  of 
therein.  As  there  are  those  that  pretend  to  belie\e  Moses  and 
the  prophets,  and  think  to  have  eternal  life  in  the  scriptures, 
while  they  really  oppose  that  life  and  light  of  which  tliey  testify. 
And  such  profess  the  scriptures  to  be  tlieir  rule,  while  yet  they 
are  perverting  them  against  the  life  and  light  from  whence  they 
came.  And  of  this  hypocrisy  many  of  you  are  guilty,  and 
therefore,  with  Abraham,  we  refer  you  to  the  scrij)ture  testimo- 
ny in  this  case,  which  if  you  believe  not  while  you  profess  them, 
you  will  not  believe  if  one  rise  fi'om  the  dead. 

The  scriptures  are  not  our  only  rule  for  our  refusing  to  swear, 
our  not  bieaking  bread  with  you,  &c.  for  which  thou  falsely 
accuses  us  of  arguing  against  the  institutions  of  the  gospel, 
p.  23.  For,  first,  we  stand  for  the  rei)utation  of  Christianity,  and 
that  love  which  injures  no  man,  in  our  refusing  to  swear,  to 
which  the  prohibition  without  us  did  not  bring  us,  but  the  power 
of  Christ,  when  it  begat  us  into  that  love  wherein  we  know  the 
fulfilling  of  Christ's  command. 

Secondly.  Our  experience  of  Christ  .lesus,  the  living  bread 
which  comes  down  from  heaven,  hath  showed  us  the  uselessness 
of  your  breaking  bread,  as  being  but  a  shadow;  while  we  are 
come  to  the  substance,  to  wit,  Christ  Jesus,  the  bread  of  life 
come  down  from  heaven,  which  if  thou  knew  him  so  come,  that 
his  flesh  and  blood  were  thy  meat  and  drink,  thou  wouldst  not 
be  doting  about  the  shadow. 

We  do  not  grant  that  Christ  is  so  come  and  revealed  in  all 
men,  and  yet  we  own  some  degree  of  this  light  to  be  in  all. 
Thou  hast  no  reason  to  accuse  us  for  liars  in  this  matter,  as  in 
p.  23.  But  thy  slanderous  tongue  and  pen  are  liberty  in  this  and 
many  other  things.  Thy  malice  also  plainly  appears,  in  charg- 
ing us  with  denying  the  person  of  Christ,  whereas  we  have  fully 
confessed  the  man  Christ  according  to  the  scriptures,  both  with 
respect  to  his  sufferings  and  glory. 

SECTION  XIII. 

The  Baptist's  impious  forgery  upon  the  ^^lakers  about  the  Scrip- 
tures, which  are  in  reality  owned  and  used  by  them. 

After  thou  hast  erroneously  accused  that  of  God  in  us,  as  not 
sufficient  to  direct,  thou  prcjpeeds  in  thy  false  fictitious  Dia- 
logue thus,  viz. 

Charge.  "  Is  it  ingenuous  and  honest  in  you  to  deny  the  scrip- 
ture to  be  a  rule  to  others,  and  at  the  same  time  you  make  it, 
(though  by  mis-interpreting  it,)  a  rule  to  yourselves  ?    Are  not 


288 

^ou  ashamed  of  this  deceit,  and  self-coyidemned  of  plain  par- 
tiality ?'* 

And  then  he  most  falsely  personates  the  Quaker. 

Quaker.  '•  Thou  mistakes  us  ;  for  when  we  make  use  of 
the  scriptures,  it  is  only  to  quiet  and  stop  their  clamours  that 
pitad  lor  it  as  their  rule." 

Reply.  Who  hut  an  ungodly  man  would  have  brought  forth 
such  a  Iving  forgery  as  this  in  the  sight  of  the  sun,  as  the  Qua- 
kers' words,  which  is  not  tlie  speech  of  any  real  Quaker,  so  cal- 
led, but  one  of  thy  own  making,  to  speak  as  thou  pleases  for  thy 
own  wicked  ends;  and  th.\  lie  upon  the  Quakers  is  lurein 
manifest.  Is  this  the  way  thou  proposes  for  our  ccmviction,  to 
make  lies  thy  refuge  ?  Was  it  not  known  to  the  world,  that  we 
have  a  better  and  more  serious  esteem  of  the  hol^  scriptures 
than  here  thou  represents,  as  knowing  them  to  be  profitable  to 
the  man  of  G(td,  who  is  come  to  know  that  eminent  Divine  rule 
of  the  Spirit  which  opens  them,  and  to  make  use  of  them  in  sub- 
jection thereunto. 

And  our  denying  that  they  are  the  rule  of  faith,  is  no  proof 
that  we  deny  them  to  be  any  rule  at  all,  while  in  subserviency 
to,  and  proof  of  the  greater,  we  make  use  of  them  as  the  spirit 
of  God  teaches,  and  for  the  informatinn  and  conviction  of  those 
who  have  a  belief  concerning  them  :  for  the  end  still,  that  they 
may  eye  that  light  and  Spirit  of  Truth  which  gave  them  forth, 
and  come  to  know  that  inspiration  of  the  Almighty  which  giveth 
the  understanding. 

As  for  deceit,  impudence,  and  presumptuous  conceit,  of  which 
thou  accuses  us,  thou  art  highly  guilty  thereof  thyself,  or  else 
thou  couldst  never  forge  such  lies  against  us  as  thou  hast  done. 
And  we  wish  thou  did  in  reality  own  the  scriptures,  as,  feign- 
edly  in  words,  thou  pretends.  So  far  are  we  from  strenuously 
endeavouring  to  take  people  off  of  the  scriptures,  as  falsely 
thou  accuses  us,  that  we  desire  all  might  come  to  know  the 
righteous  ends  for  which  they  were  given  forth,  by  that  Divine 
light  which  opens  them. 

Much  of  thy  dirty  stuff  is  gathered  out  of  other  dirty  lieing 
pamphlets,  which  have  been  long  since  answered. 

SECTION  XIV. 

lUs  impious  abuse  about  revelation^  light  tvithin^  scriptures^  ^c. 

And  why  dost  thou  quarrel  agawst  us  for  owning  revelation, 
or  perfectiim,  as  attainable  i  VVhat  hast  thou  against  immedi- 
ate revelation  ?  Instead  of  confuting  the  thing  itself,  thou  tells  us 
of  some  personal  mistakes  or  weaknesses  of  some  particulars  ; 
as. 


289 

1.  Of  one  being  mistaken  by  Paul  Hobson's  speaking  through 
a  trunk  ;  [though  that  was  no  Quaker  who  was  thus  clieait'd.] 
2.  Of  others  being  mistaken  about  the  persons  to  whom  they 
should  have  declared  some  message.  3.  Of  a  notorious  false- 
hood being  taken  for  a  revelation.  4.  Of  the  opposition  of  some 
professing  the  li.a;ht  and  revelation,  (p.  26,  27.)  together  witli 
several  other  stories,  and  personal  reflections,  which  I  have 
much  cause  not  to  believe. 

But  suppose  many  of  these  stories  were  true  against  private 
persons,  hast  thou  herein  dealt  ingenuously,  thus  to  inveigh 
against  principles  from  the  personal  failings  of  such  as  professed 
them  ?  Is  there  no  such  thing  as  divine  revelation,  or  the 
guidance  of  an  infallible  Spirit  to  be  know  n,  because  some  err, 
or  are  mistaken,  that  profess  them  ?  Or  no  such  thing  as  an  in- 
fallible light,  because  some  have  differed,  in  some  particular 
eases,  that  have  professed  it  :■  VVouldst  thou  thus  be  dealt  by 
concerning  thy  water  baptism,  or  pretended  gospel  institutions? 
If  it  should  be  argued,  that  because  the  Dippers  are  greatly 
divided  among  themselves,  and  that  about  principles  and  doc- 
trines ;  and  some  of  them  have  been  grossly  corrupt  and  de- 
bauched in  their  lives,  therefore  their  dipping  or  water  bap- 
tism is  no  institutiitn  of  Christ;  wouldst  thou  look  upon  this  as 
a  good  argument  ? 

Nay,  further,  do  you  not  much  differ  among  yourselves  in 
several  principal  matters  ?  As  about  personal  elecli(»n,  and 
general  redemption,  and  so  about  the  death  of  Christ,  whether 
for  all,  or  some,  and  about  free  will,  the  seventh-day  sabbath, 
and  laying  on  of  hands,  and  about  the  manner  of  administering 
your  pretended  Lord's  supper,  and  about  the  immortality  of  the 
soul :  some  also  affirming  water  baptism  to  be  of  necessity  to 
salvation,  others  not,  with  several  other  things  ;  and  yet  most 
of  you  that  thus  differ,  profess  the  scriptures  to  be  your  rule. 
If  then  I  should  from  hence  argue,  that  therefore  the  scrip- 
tures are  not  the  rule,  because  you  that  profess  them  to  be  so, 
are  repugnant  one  to  another,  thou  wouldst  readily  reflect 
absurdity  up<m  me,  though  to  the  undermining  of  thy  own 
cause.  Why  dost  thou  so  much  slight  the  light  within,  and  in- 
sinuate against  revelation,  or  perfection,  from  the  mistakes, 
weaknesses,  or  failings  of  some  particular  persons  supposed. 

Nay,  I  may  further  except  against  thy  impertinency  herein, 
^ho  durst  not  produce  one  argument  against  the  principle, 
upon  this  occasion,  when  thou  wast  desired.  An  occasional 
mistake,  slip,  or  circumstantial  difference,  is  no  general  argu- 
ment to  prove  a  man  a  false  prophet,  or  minister  never  called 
of  God  ;  seeing  that,  an  Eli  and  a  Samuel  might  be  mistaken. 
1  Sam.  i.  13, 14.  and  ch.  3,  4^,  5,  6,  7,  8.  and  ch.  16,  verse  6,  7. — 
A  young  prophet  was  seduced  by  an  old  one,  1  Kings  xiii.  1 8, 19, 

^  O 


290 

20,  22,  23,  24.— Paul  revoked  his  reflection.  Acts  xxiii.  5. — 
Paul  and  Barnabas  were  in  a  contest.  Acts  xv.  39. — Peter  was 
withstood  by  Paul.  Gal.  ii.  11,  12,  13,  14.  Y^et  these  are  no 
arguments,  that  therefore  these  men  were  never  called  of  God, 
nor  had  divine  revelation  to  prophesy  or  preach.  Neitiier  on 
thi'  other  hand  docs  it  argue  that  they  fell  short  of  perfection 
or  infallibility,  when  they  came  to  see  into  the  depths  of  satan, 
and  how  any  of  them  had  been  overtaken  ;  for  through  that 
which  is  perfect  they  out-grew  imperfections  and  weaknt  sses. 

1  must  yet  take  notice  of  what  thou  speaks  of  ««  a  revelation 
that  came  from  Paul  Hobson,  who,  on  purpose  to  try  them, 
spake  through  a  trunk,  yet  could  they  not  distinguish  his  voice 
from  tiie  immediate  voice  of  GckI."  p.  27. 

Reply.  Thou  hast  herein  grossly  belied  the  Quakers,  neither 
were  they  either  thus  tried  or  cheated.  Ho\\beit,  dost  tliou 
think  that  this  adds  to  the  credit  of  thy  cause  ?  Was  not  Paul 
Hobson  an  eminent  Dipper,  or  brother  Baptist  of  your's,  who, 
when  he  grew  weary  of  a  poor  shattered  whimsical  man  in  his 
house,  who  was  no  ^^lakerf  feigned  a  call,  as  from  God,  through 
a  hollow  trunk  to  the  poor  man,  to  get  rid  of  him  ;  as  1  have 
also  heard  the  story  credibly  related  in  the  county  of  Durham. 

Now  was  not  this  a  horrible  deceit  and  cheat  of  your  bro- 
ther Paul,  to  presume  such  an  invention,  as  in  the  name  of  God  ! 
Whether  was  he,  the  deceiver,  or  the  pool'  m;in  who  was  de- 
ceived, most  to  be  blamed  ?  Let  the  ingenuous  reader  and  thy 
own  conscience  judge. 

And  so  how  dull  and  sorrily  thmj  hast  come  off,  to  bring  this 
as  an  instance  either  against  the  Quakers  or  revelation  !  How 
hast  thou  manifested  thy  folly  herein  !  And  wouldst  thou  and  thy 
brethren  be  thus  dealt  by,  to  be  all  reflected  upon  or  disparaged 
by  the  miscarriage  of  any  particular  persons  among  you  ? 
Tliou  wouldst  be  ill  pleased  if  I  should  speak  in  earnest,  <  Be- 
hold what  deceivers  the  Baptist  preachers  are,  seeing  Paul 
Hobson  their  brother  did  so  impiously  deceive  and  cheat  the 
poor  shattered  man  !*  At>d  so  what  advantage  hath  thy  envious 
reflection  upon  us  been  to  thee  or  thy  cause. 

Again,  thou  brings  an  instance  againstthe  light  within  thus: 

T  H.  *'  Above  all.  that  eminent  difference  may  not  be  omit- 
ted between  James  Nayler  and  George  Fox,  at  or  after  James 
Nayler's  public  entrance  into  Bristol,  when  they  called  each 
other  the  children  of  the  devil,  and  departed  from  the  light. 
A  great  party  adhered  to  both  in  this  opposition  of  their  lights 
and  revelations."  p.  27. 

Answer.  1.  This  is  a  false  relation,  the  words  were  not  so  be- 
tween them,  nor  was  the  opposition  at  Brist'd.  2.  Nor  was  the 
opposition  from  the  light  in  both.  3.  It  is  true  that  J.  Nayler 
was  witnessed  against  by  several  for  turning  aside  from  the 


291 

light  at  that  time,  and  therefore  it  is  most  unjust  in  thee  to  cast 
his  failings  upon  the  light,  or  to  instance  it  as  an  argument 
against  us.  4.  J.  Naylcr  came  by  the  light  to  a  sense  of  jjis  loss 
and  repented  of  it ;  it  is  therefore  unjustly  imputed  either  to  the 
light,  to  G.  Fox,  or  to  us.  5.  Seeing  there  was  opposition  be- 
tween them,  it  is  a  most  malicious  conclusion  of  thine,  from 
hence  to  call  us  "  cheats  and  impostors,"  (p.  28.)  as  also  in  thy 
17th  page  thou  calls  our  first  fundamental  principle  "a  mere 
cheat." 

Thus  thy  wicked  design  is  not  only  against  the  persons,  but 
against  the  principles  :  whereas  our  first  fundamental  principle 
is" the  true  light,  against  which  thou  hast  thus  blasphemed; 
for  which  God  will  rebuke  thee,  not  only  as  an  impertinent,  but 
a  most  malicious  opposer. 

And  to  prove  thy  lie,  "  that  we  endeavour  to  beget  in  the 
minds  of  men  an  ill  opinion  of  the  scriptures,"  thou  instances 
my  saying,  '« that  which  is  spoken  from  the  spirit  of  truth 
in  any,  is  of  as  great  authority  as  the  scriptures,  and  great- 
er." p.  28.  But  thou  leaves  out  my  explication,  viz.  "  as  re- 
ceived and  immediately  proceeding  from  the  Spirit,  and  spoken 
in  the  sense  thereof;"  that  is,  in  the  living  demonstration  of 
the  Spirit  to  the  conscience. 

This,  I  still  testify,  is  of  greater  authority  than  the  mere 
letter  or  writing,  though  containing  the  same  words  so  spoken, 
as  I  did  then  instance  and  explain  thus,  viz  :  •'  As  Christ's 
words  were  of  greater  authority  when  he  spake,  than  the  Phari- 
sees reading  the  letter,"  &c.  But  do  not  you  Baptists  deem 
your  preaching  of  equal  authority  with  the  scriptures,  when 
you  say  wliat  you  preach  is  the  word  of  Godf  however  inter- 
mixed with  your  own  uncertain  meanings. 

In  thy  35th  page,  to  prove  thy  calling  me  <*  a  knave," 
<«  a  false  and  deceitful  man,"  thou  says,  «<  I  give  not  the  least 
hint  of  thy  explicatiinis  of  thy  positions  ;"  whereas  I  wrote  thy 
doctrines,  for  thee  to  give  thy  own  explications,  lest  thou  shuuld 
say  I  wronged  thee.  Yet  to  this  day,  I  must  confess,  that  some 
of  thy  positions  were  so  absurd  and  incongruous  that  I  could  not 
hear  thee  give  the  least  rational  explication  of  them,  as  those 
mentioned  upon  John  i  4.  viz.  First,  of  "the  light  being  natu- 
ral, because  the  light  of  the  eternal  Word."  Second,  *♦  that  it 
is  divine  as  in  God,  hut  natural  as  in  man."  For  this  thou  didst 
not  show  so  much  as  the  least  colour  of  reason,  or  rational  ex- 
plieati()n. 

And  must  I  be  accounted  a  "  knave,"  guilty  of  <'  deceit,"  a 
«  false  deceitful  fellow,"  ft>r  not  writing  all  thy  impertinences? 
And  yet  tliou  takes  the  liberty  to  leave  out  my  txplieation 
which  was  mist  material  to  inv  |)(>siti(m,  (for  the  po\v«M'ful 
demonstration  of  the  spirit,)  while  it  was  set  down  in  print  be- 


292 

fore  thy  eyes.  Oh  !  of  what  gross  hypocrisy  art  thou  guilty, 
tiius  10  rail  and  revile  such  as  wish  thee  no  harm,  when  thou 
hast  n«)  occasion  given  ihce  ;  and  yet  art  guilty  of  that  of  which 
tliou  falsel}^  accuses  auothir. 

Another  dark  accusation  of  thine  is,  of  a  servant  maid,  that 
should  sa^-  ••  the  bible  is  a  good  honest  thing,  but  she  liked  our 
Fritnns'  books  better  "  p.  29. 

If  thou  had  mentioned  the  name  of  this  maid,  and  proved  the 
accusation,  what  is  this  to  the  body  of  the  Quakers  ?  'I'hough  I 
suspect  this  accusation  is  not  true ;  but  if  it  were,  doth  thy  in- 
ference follow,  that  our  proselytes  are  thus  taught  r  Oh  abomi- 
nable wickedness!  where  or  when  did  we  ever  preach  such 
doctrine  i  We  utterly  deny  it,  and  never  heard  that  any  of  our 
Friends  held  or  owned  it,  knowing  in  our  conscience,  the  emi- 
nent and  reverent  esteem  we  have  of  the  scriptures  or  bible,  as 
the  principal  book  extant  in  the  world,  though  we  may  not 
slight  but  esteem,  in  their  places,  and  for  the  good  ends  intended, 
all  other  books  dictated  by  the  Spirit  of  truth. 

Another  accusation  is,  that  Fox  and  Hubberthorn  said,  <«  the 
scriptures  are  no  standing  rule,  and  that  it  is  dangerous  for 
ignorant  people  to  read  them."  p.  29. 

Itcply.  First,  as  for  being  the  only  and  standing  rule,  they 
no  where  call  themselves  so,  but  refer  us  to  God  and  Christ,  or 
Spirit  within. 

Secondly.  Thou  hast  wronged  and  miscited  their  words  in  giv- 
ing them  in  more  general  terms  than  they  are,  their  words  not 
heing  '*  it  is  dangerous  for  ignorant  people."  But  to  their  ad- 
versary they  say,  *'  The  letter  which  killeth  is  dangerous  ;  for 
thou  takest  it  here  to  war  with  against  the  saints,  giving  out  thy 
carnal  expositions  upon  it — you  read  with  danger  who  make  a 
trade  of  scripture — but  blessed  is  he  that  does  read  and  under- 
stand,"  <Sce.  as  in  the  same  page  and  book  cited  by  thee,  enti- 
tled "  Truth's  Defence." 

Here  they  neither  slight  nor  oppose  the  sincere  reading  and 
perusing  of  the  scriptures.  Now  seeing  thou  abuses  and  mis- 
renders  such  passages  as  we  find  apparent  in  our  books  to  correct 
thee,  it  is  no  wonder  if  thou  dost  abuse  divers  of  our  friends  in 
thy  stories  upon  mere  reports  and  private  discourses,  as  thy 
manifest  deceit  in  misciting  our  words  renders  thee  veiy  suspi 
eious  in  many  of  thdsc  stories.  Now  let  the  ingenuous  reader 
take  notice  of  thy  abuse  herein.     But, 

Thirdly.  That  it  is  ilangerous  for  some  ignorant  or  unlearned 
people  to  read  them,  is  evident,  while  unstable  and  prejudiced  in 
their  minds,  not  regarding  the  spirit  or  light  that  gave  them 
forth  to,  learn  by  and  give  them  the  right  understanding.  For  it 
is  such  as  are  unlearned  who  wrest  them  to  their  own  destruction. 
And  is  not  tfiis  dangerous  for  any  to  pervert  them  to  their  own 


293 

destruction  ?  Is  it  therefore  just  in  thee  to  compare  them  to  Jesu- 
its and  Romanists  who  thus  intend  ?  Yet  it  is  not  dangerous,  but 
useful  and  profitable,  to  read  the  scriptures  in  honest^'  and  sim- 
plicity of  mind,  having  regard  to  that  Divine  light  and  inspira- 
tion of  the  Almighty  that  gives  the  true  understanding  of  them. 

Another  story  is  of  one  Holbrow,  that  said  *'the  scriptures 
were  no  better  to  him  than  an  old  Almanac." 

Answer.  This  verifies  the  old  saj^ing,  that  the  devil  will  play 
at  a  small  game  rather  than  stand  out.  But  we  utterly  deny 
any  such  gross  comparison  concerning  the  scriptures.  1  am 
credibly  informed  of  a  ranter  that  spake  these  words  above 
twenty  years  ago ;  but  what  is  that  to  the  Quakers?  And  we 
have  lieard  of  some  ranters  that  have  thus  grossly  slighted  the 
scriptures,  but  never  any  real  Quaker.  Hovvbeit,  thou  art  not 
wanting  in  envy  to  brand  us  with  such  calumnies,  how  utterly 
soever  the  things  be  disowned  and  abhorred  by  us.  Some  Bap- 
tists have  turned  ranters,  and  others  have  maintained  ranterisni, 
and  others  of  them  polygamy  ;  others  again,  eminent  among 
them,  (namely,  of  their  leaders,)  have  turned  Papists.  JNow 
wouldst  thou  take  it  well,  if  I  should  endeavour  to  render  you 
all  odious  upon  their  account?  It  is  probable  when  they  turned 
ranters  they  had  a  very  mean  esteem  of  the  scriptures.  And  if 
I  should  take  this  course  of  arguing  against  the  whole  body  of 
Baptists  and  Dippers,  I  might  make  a  large  narrative  of  the 
gross  wickedness  of  many  that  have  been  eminent  among  you. 
But  that  is  not  my  way  of  confuting  men's  corrupt  principles, 
though  suificient  to  spoil  the  credit  of  the  guilty,  and  to  render 
them  unmeet  guides  to  others.  Yet  far  be  it  from  me  to  asperse 
all  amongst  you  therewith,  believing  many  called  Anabaptists 
to  be  far  more  honest  and  sincere  than  thyself,  or  divers  of  thy 
brethren. 

Mti'zabeth  ^Marshal  saith  in  answer  to  the  Dialogue,  page  27, 

"  That  about  sixteen  years  ago  I  was  pressed  in  my  spirit 
to  visit  the  people  called  Baptists  in  Taunton,  and  that  at 
their  meeting  which  was  then  in  Taunton  Castle,  I  spake 
amongst  them  what  was  given  me  of  God,  which  the  meeting 
with  attention  received,  and  many  of  them  came  forth  with  me 
lovingly  to  a  neighbouring  house,  is  true.  But  that  I  should 
ever  say  or  pretend  I  had  a  message  from  the  Lord  to  deliver 
only  to  Thomas  Mercer  at  Taunton,  is  utterly  false. 

"  And  also  that  Thomas  Mercer,  as  an  old  acquaintance,  hath 
been  several  times  to  visit  me,  is  true.  But  that  I  should  say 
to  iiira,  or  any  other  person,  that  it  was  revealed  to  me  that 
he  was  come  to  deny  his  principles,  is  also  a  false  forged  lie. 
And  I  think  when  1  shall  speak  with  Thomas  Mercer,  he  will 


294 

not  abuse  me  with  such  a  lie,  nor  did  he  ever  reprehend  me  for 
such  a  saying.  So  it  is  a  lie  ppoeecding  from  the  fatlier  of  lies, 
who  tlirough  his  servants  would  suggest  sucit  things  on  purpose 
t(»  render  the  truth  and  those  that  profess  it  odious.  But  the 
pit  the  wicked  have  digged  for  others,  they  fall  into  themselves, 
and  the  truth  is  clear,  and  I  am  innocent  therein,  who  am  yet 
alive  to  give  this  my  testimony  under  my  hand. 

**  Elizabeth  Marshal." 

section  xv. 

His  partial  relation  against  John  Story. 

Again,  thou  givest  a  very  scanty  and  partial  relation  concern- 
ing John  Story,  about  the  sufficiency  of  the  light  in  every  man  to 
guide  to  salvation  without  any  other  counsellor,  upon  their  ex- 
cepting against  the  priest's  book,  out  of  which  the  position  was 
read,  and  refusing  to  be  catechised  by  thee,  &c.  p.  30. 

As  for  that  contest  between  thee  and  John  Story,  I  have  heard 
a  more  full  and  impartial  account  than  thou  givest,  and  how  thou 
wast  sufficiently  baffled  at  it,  and  proved  a  false  accuser  of  the 
principle  of  the  Quakers,  as  leading  from  Christianity  to  hea- 
thenism, which  could  not  be  supposed  to  relate  to  those  Gentiles 
that  walked  up  to  the  light  or  law  of  God  in  their  hearts,  (for 
that  was  really  pious  and  therefore  christian,)  but  to  tlie  impi- 
ous idolatrous  part.  And  though  John  Story  and  his  friends 
might  justly  except  against  the  priest's  book,  as  being  an  ad- 
versary to  us,  perverting  our  principles  and  representing  tiiem 
to  our  disadvantage ;  yet  John  Story  never  receded  from  the 
sufficiency  of  that  Divine  light  of  Christ  in  every  man,  to  guide 
those  to  salvation  who  believe  in  it  and  are  obedient  to  it.  Not 
excluding  the  counsel  of  faithful  ministers,  where  they  are  sent 
to  direct  and  turn  men's  minds  from  darkness  to  the  light,  in 
which  they  still  sui>mit  to  the  light  of  Christ,  as  the  ground  of 
their  ministry,  and  the  sufficient  chief  rule  and  guide  ;  which  im- 
plies no  dt'fect  in  Christ's  light,  but  on  the  creature's  part  whose 
mind  is  alienated  from  the  light.  The  insufficiency  is  not  in 
any  degree  in  tlie  light  itself  as  a  rule,  but  they  that  are  turned 
to  it  ought  solely  to  depend  upon  it,  in  it  to  know  and  receive 
the  light  of  life,  and  power  fi-om  Clirist  against  sin  and  the  ilevil. 

As  for  John  Story  and  our  friends  refusing  to  be  catechised 
by  thee  when  thou  hast  accused  them,  tliey  might  very  well, 
while  thy  catechising  argued  want  of  proof  for  thy  charge,  and 
a  willingness  to  draw  out  some  occasion  from  them.  Therefore 
tliey  had  the  advantage  to  discover  thy  foolish  rashness.  And 
thou  hast  made  use  of  divers  other  lying  pamphhts  to  prove  thy 
falsehoods  against  us  in  many  things,  and  hast  raked  up  in  thy 


295 

Dialogue,  slanders  out  of  our  adversaries'  writings,  which  have 
been  l(»ng  since  answered. 

Reader,  be  pleased  to  view  over  these  two  accounts  touching 
the  controversy  between  Thomas  Hicks  and  Joh>i  Story,  that  it 
may  be  understood  how  sillily  Thonnas  Hicks  came  otf  about  his 
false  charge  against  the  Quakers. 

**DeviZ'es,  the  2ist  of  the  llth  Mouthy  1672. 

The  occasion  and  substance,  (as  I  remember,)  of  what  pased 
between  John  Story  and  T.  Hicks  at  Bromhauj-liouse,  was  as 
follows,  viz.  A  friend  of  ours  visiting  some  of  her  relaticms, 
that  were  Baptists,  in  the  Vize,  some  discourse  passed  of  the 
few  that  were  converted  of  late  years;  to  which  Thomas  Hicks 
said,  «*  it  is  not  now  a  time  for  conversion."  The  friend  an- 
swered,'*  she  believed  otherwise,  for  many  had  been  converted 
within  these  few  years  by  the  people  called  Quakers."  '♦  The 
Quakers  !"  said  Hicks,  "their  conversion  is  but  fiom  Christian- 
ity to  heathenism  ;"  which  the  Friend  said  was  not  so.  But  he 
pretended  he  would  |)rove  it,  and  came  to  tlie  meeting,  where 
John  Story  laid  his  false  accusation  hard  upon  him,  either  to 
prove  it  or  confess  his  lie.  But  he  sought  many  wa^s  to  evade 
it:  at  length  Hicks,  and  an  outed  priest  that  came  with  him, 
produced  a  book,  a  priest's  book,  (as  was  conceived,)  in  which 
they  said  was  contained  many  errors  collected  out  of  our  Friends' 
books.  John  Story  replied  to  this  purpose,  '«  We  shall  take  no 
notice  of  what  is  printed  or  misrepresented  of  our  principles, 
but  we  shall  claim  that  privilege  to  state  our  principles  our- 
selves, and  to  present  them  as  we  understand  them."  And  in 
some  discourse  about  the  light,  John  Story  laid  it  down  as  our 
principle,  that  »♦  the  true  light  that  lighteth  every  man  that  Com- 
eth into  the  world"  is  sufficient  for  salvation,  &c.  But  Hicks, 
not  willing  to  be  beat  out  of  his  own  road,  raised  many  interro- 
gatories, which  some  friejuls  of  ours  reproving,  said,  they 
(needed  not,  or)  did  not  come  to  be  catecliised  of  him,  but 
pressed  him  to  answer  the  matter  in  controversy,  and  not  per- 
mitting their  arguments  out  of  the  book  they  brought,  Hicks 
and  his  company  rose  up  and  went  away  with  a  lie  in  their 
mouths,  which  was,  that  our  Friends  denied  their  princijiles. 

"  Samuel  Noyes." 

"  Chippenham,  the  ibth  of  the  ±±th  Month  1672. 

« It  is  known  here  that  the  matter  to  be  disputed  was  Hicks* 
own  assertion,  under  his  hand,  which  he  promised  to  prove,  viz. 
that  the  Quakers  converted  from  Christianity  to  heathenism. 
And  John  Story  to  make  an  introduction  to  the  dispute,  after  the 


296 

people  understood  the  matter  to  be  disputed,  opened  to  them 
what  must  he  understood  by  Christianity,  according  to  the  saints* 
testimony,  and  what  by  heathenism  according  to  holy  scripture, 
as  to  both  their  ways  and  worships.  By  that  Hicks  found  liim- 
self  at  a  loss,  and  surely  felt  his  own  words  his  burden,  and 
struggled  much  to  avoid  the  proving  his  charge,  though  given 
under  his  own  hand.  But  truth  bruised  his  head  and  held  him 
fast;  God's  power  and  wisdom  were  manifested  above  the  ser- 
pent. Then  he  pulled  out  a  priest's  book,  and  read  that  which 
he  called  the  Quakers'  tenet,  which  either  the  priest  had 
wronged  in  his  book,  or  Hicks  in  reading,  or  the  printer  in 
printing,  viz.  *'  that  the  light  in  every  man  is  sufficient,  with- 
out any  other  counsellor,  to  guide  to  salvation,"  leaving  out  the 
two  words  *<  of  Christ."  It  should  have  been  *«  the  light  of 
Christ,  or  that  true  light  which  lighteth  every  man  that  cometh 
into  the  world,  is  sufficient."  So  our  Friends  answered,  they 
came  not  there  to  be  catechised  by  him,  but  to  hear  him  prove, 
if  he  could,  that  the  Quakers  converted  from  Christianity  to 
heathenism  ;  and  said  that  book  in  his  hand  was  a  lying  book. 
So  the  weight  of  judgment  in  the  truth  came  upon  him.  These 
are  the  heads  of  the  matter  and  manner  of  the  dispute,  so  far  as 
Friends  here  at  present  remember.  Take  this  at  present,  lest 
John  Story's  information  come  not  in  time. 

*«  Thomas  Neate, 
«  William  Dyer." 

SECTION  xvi. 

The  BaptisVs  disparagement  of  the  light  within  contrary  to  his 
own  pretence. 

After  thou  liast  pretended  no  disparagement  to  the  light  with- 
in, to  say,  that  God  makes  any  thing  more  known  of  his  will,  &e. 
for  each  degree  of  light  is  serviceable  to  its  end,  (p.  36.)  wherein 
thou  hast  granted  the  difference  to  be  but  in  the  degrees  of  light, 
and  not  in  the  kind.  Yet  mark  what  thou  sayst  afterwards  in 
thy  38th  page,  viz. 

T.  H.  "What  intolerable  pride  and  arrogancy  have  you 
arrived  to?  And  all  this  in  following,  as  you  pretend,  the  con- 
duct of  the  light  within,  improving  it  to  the  subverting  and  anni- 
hilating the  covenant  of  grace,  which  is  the  only  way  God  hath 
reVealed,  (since  the  fall,)  for  the  salvation  of  sinners.  Surely 
then  this  light,  which  instead  of  directing  what  you  do  in  a  way 
of  subserviency  to  the  ends  of  this  covenant,  doth  directly  op- 
pose it,  is  in  that  so  far  from  being  a  sufficient  rule,  that  it  ought 
to  be  rejected." 


297 

Answer.  Arc  all  these  no  disparagement  to  the  light  within  ? 
Let  the  ingiMuious  reader  judge,  llast  tijou  not  herein  mani- 
festly opjused  and  denitd  what  thou  sayst  hefore,  respecting 
the  serviceableness  of  each  degree  of  light  to  its  end.  But  of 
"wliat  service  is  it,  itthe  ftdlowing,  or  improvement  of  any  degree 
of  tlie  light  doth  either  annihilate  or  oppose  the  covenant  of 
grace  ?  What  dark,  mad,  and  blasphemous  work  hast  thou  here 
made  against  the  light  within,  which  if  it  (uight  to  be  rejected, 
what  account  will  be  given  to  God  for  it?  And  why  should  he 
give  a  light  so  repugnant  to  his  own  covenant  ? 

Hast  thou  not  told  us,  that  man  must  be  accountable  to  God 
for  every  dispensation  of  light .  But  now  thou  sa3St  it  ought  to 
be  rejected.  And  iiast  thou  not  told  us,  that  Christ  is  the  light 
and  life  of  men  ?  How  easy  in  it  to  sec  thy  lamentable  and  blas- 
phemous contradicticm,  into  vvhicit  thou  art  fallen^  as  a  judgment 
upon  thee  for  thy  opposing  the  liglit. 

But  let  us  understand  how  thou  describes  this  covenant  of 
grace,  and  way  f(»r  the  suivHtion  «)f  sinners,  since  thou  dost  not 
own  it  to  be  obtained  by  f)llo\ving  the  light  within,  but  the  light 
within  is  to  be  rejected,  u  here  ihij  Christianity  comes  to  be  em- 
braced ?  We  are  sure  that  God  hath  not  planted  a  light  in  man 
that  opposes  the  covenant  of  grace,  nor  is  the  light  of  Christ  re- 
pugnant to  true  Christianity,  neither  can  the  least  degree  oppose 
the  greater.     Tliou  proceeds  thus  : 

T.  H.  *«  How  comes  it  to  pass  that  Jesus  Christ,  as  to  the 
great  end  of  coming  into  the  world,  is  so  much  neglected,  and 
the  stress  of  many  men's  hopes  laid  upon  something  in  them- 
selves ?  Hence  the  hope  of  the  hypocrite  is  comjjared  to  the 
spidtr's  web,  being  spun  out  of  their  own  bowels.  Do  you  not 
see  this  in  yourselves,  who  are  the  greatest  admirers  of  the 
light  within  ?''  p.  38. 

Answer.  Still  thou  runs  upon  thy  gross  mistake  of  the  light 
within,  whereby  thou  falsely  reflects  upon  us  for  reiving  on  it. 
For, 

1.  Our  hope  and  dependance  upim  the  least  degree  of  the 
light  of  Christ  in  us,  (which  is  the  divine  life  of  him,  as  the 
eternal  Word,)  can  neither  oppose  nor  neglect  the  great  ends 
of  Christ's  coming  into  the  world  in  the  flesh,  any  more  than 
John's  bearing  witness  to  the  life  of  the  Word  being  the  light 
of  men,  could  oppose  the  Word  becoming  or  taking  flesh. 

2.  Wliat  were  those  great  ends  of  Christ's  sr»  coming  into  the 
world,  but  evidently  to  show  forth  and  exalt  that  Divine  light 
and  salvation,  in  a  greater  fulness  and  manifestation,  which  in 
some  degree  did  before  universally  shine  throughout  all  ages, 
or  otherwise  how  could  Christ  be  the  rock  of  ages,  or  his  out- 
goings from  of  (»ld  from  everlasting? — And  whence  in  the  days 
of  his  flesh  showed  he  light  through  his  innocent  life,  ministry, 

2P 


298 

and  miracles,  but  from  that  power  and  glory  of  the  Father  in 
him ;  for  Goii  did  work  them  by  him  ? 

3.  After  it  is  testified  concerning  God,  the  eternal  Word, 
that  '<  in  him,  (or  in  it,)  was  life,  and  the  life  was  the  light  of 
men,"  (John  i.  4.)  it  is  said  that  '<  the  Word  was  made  flesh  and 
dwelt  amongst  us,  (or  tabernacled  in  us,)  and  we  beheld  his  glo- 
ry, as  of  the  only  begotten  of  the  Father,  full  of  grace  and  truth, 
(v»>r.  14.)  and  of  his  fulness  have  all  we  received,  grace  for 
grace."  ver.  16. 

Now  mark,  this  discovery  of  his  glory,  grace,  and  fulness, 
was  a  divine  discovery,  being  "  as  of  the  only  begotten  of  the 
Father,"  of  whom  John  said,  "  he  that  cometh  after  me,  is  pre- 
fercd  before  me,  for  he  was  before  me."  ver.  15.  The  Divine 
light  of  the  Word  was  that  by  which  they  had  this  discovery  of 
Christ,  which  was  beyond  that  of  the  outward  or  fleshly  appear- 
ance, which  might  be  seen  with  a  visible  eye,  but  the  other  only 
by  the  eye  invisible  and  spiritual.  So  that  this  coming  of  Jesus 
Christ  into  the  world,  was  so  far  from  lessening  or  destroying 
bis  spiritual  liglit  as  the  eternal  Word  in  men,  that  it  was  to  in- 
crease the  kn(»wledge  of  it,  and  in  order  to  bring  it  forth  in  its 
brightness  and  glory,  for  the  revelation  of  the  perfect  day  of  sal- 
vation. He  came  to  render  the  appearance  and  testimony  of  his 
light  within  the  more  valid  and  effectual,  men  having  erred  and 
become  estranged  from  it. 

Now  is  it  consistent  with  the  hope  of  the  hypocrite  to  obey 
the  measure  of  the  light  of  Christ  within,  in  order  to  receive 
more  ?  Is  it  not  rather  consistent  with  the  hope  of  the  hypocrite 
to  hope  that  their  sins  are  pardoned  and  they  justified  by  the 
righteousness  and  obedience  of  Clirist  wholely  without  them, 
while  they  are  rebelling  against,  slighting,  and  rejecting  his 
light  within  them,  and  so  living  in  their  sins  and  impurity  ? 

And  this  is  thy  state  and  hope,  as  will  further  appear ;  for  those 
who  have  received  power  to  become  the  sons  of  God,  whom  the 
world  knoweth  not,  because  it  knew  not  him,  they  have  that 
hope  and  expectation  of  being  made  like  Christ,  through  his 
appearance,  and  *'  every  man  that  hath  this  hope  in  him,  purifi- 
eth  himself  even  as  he  is  pure."  1  John  iii.  3.  Therefore  this  hope 
which  they  have  in  them  is  both  living  and  effectual,  and  to  be 
sure  it  is  not  placed  upon  darkness,  but  upon  the  light.  For  it 
is  the  enlightening  of  the  eyes  of  the  understanding,  whereby  a 
soul  is  capable  of  seeing  what  is  the  hope  of  his  calling,  and  the 
power  that  wrought  in  Christ,  when  God  raised  him  up  from  the 
dead.  Therefore  thou  who  rejects  the  light  within,  thy  eye  is 
blind,  thy  hope  is  the  hope  of  the  hypocrite,  thou  neglects  the 
great  ends  of  Christ's  coming  into  the  world,  which  were  not 
only  to  condemn  sin  in  the  flesh,  as  his  light  within  effectually 
does,  but  also  to  show  and  increase  light,  and  to  manifest  the 


299 

day  of  God's  salvation  by  liis  Divine  power  in  delivering  man 
from  sin  and  wrath. 

SECTION  XVII. 

His  slander  about  the  person,  offices,  sufferings,  and  hlood  of  Christ, 
and  continued  abuse  of  the  light  within. 

T.  H.  "  What  contemptible  thoughts  you  have  of  the  person, 
offices,  and  sufferings  of  Jesus  Christ,  that  you  account  his 
bloud  no  more  than  you  do  the  blood  of  a  common  thief."  p.  38. 

Jnswer.  It  is  no  new  thing  for  thee  to  slander  us,  while  by 
opposing  and  rejecting  the  light  within  thou  art  become  hard- 
ened and  seared  in  conscience.  These  are  such  notorious  slan- 
ders that  thousands  can  herein  witness  against  thee.  When 
did  ever  any  of  us  express  such  contemptible  thoughts  of 
Christ,  his  offices,  or  sufferings?  If  we  never  expressed  any 
such  thing,  how  comest  thou  to  judge  our  thoughts  to  be  such  ? 
And  where  did  ever  any  of  us  express  such  an  account  of  his 
blood  that  was  shed,  as  no  more  than  that  of  a  common  thief? 
The  Lord  rebuke  thee  lor  this  thy  abominable  slander,  as  I 
doubt  not  but  he  will. 

T.  H.  «<  And  esteem  justification  by  that  righteousness  which 
Christ  wholly  fulfilled  in  his  own  person  without  us,  to  be  a  doc- 
trine of  devils."   p.  38. 

Jinsiver.  Though  these  are  not  our  words,  we  do  not  own  the 
doctrine,  viz.  that  men  are  justified  wholly  without  them,  by 
what  Christ  fulfilled  in  his  own  person  only  ;  for  this  is  not 
the  language  of  the  scriptures  which  thou  pretends  to  be  thy 
rule.  Christ  fulfilled  the  righteousness  of  the  law  in  his  per- 
son, but  here  thou  makes  no  exception,  but  that  justification  is 
by  that  righteousness  which  Christ  wholly  fulfilled  in  his  own 
pers(m  without  us.  Men  will  only  believe  this  when  Ihey  reject 
the  light  within,  as  thou  hast  taught  them. 

But  we  are  not  justified  by  the  righteousness  of  the  law,  nor 
by  any  act  of  Christ,  merely  as  done  in  his  person,  but  by  the 
righteousness  of  faith  in  which  we  are  interested  in  Christ,  as 
we  are  partakers  of  living  faith,  w  liich  are  inseparable. 

But  what  is  this  justification  thou  wouldst  advance,  as  wholly 
wrought  without  thee  :"  Is  it  either  in  reality  a  making  men 
just,  or  an  accepting  of  those  as  just  and  righteous  who  are  so 
in  reality,  or  is  it  a  reckoning  of  those  so,  who  are  actually  sin- 
ful ?  If  the  former,  then  it  is  not  wholly  wrought  without,  but 
the  inward  effect  of  the  blood  of  Christ  in  cleansing  from  sin 
is  witnessed,  in  order  to  bring  fortli  this  justified  state.  If  in 
the  latter  sense,  as  thy  words  import,  then  all  must  be  in  a  jus- 
tified state,  for  whom  Christ  died.  If  their  jus(ificafi')n  was 
wholly  wrought  without  them,  in  his  person,  then  all  men  must 


300 

fae  in  a  justified  state,  for  Christ  died  for  all  men  ;  and  then  what 
right  hast  thou  to  revile  or  condemn  any  as  thou  hast  done  ? 
Those  whom  thou  severely  opposes  must  be  in  as  justified  a 
state  as  thou  canst  think  thyself. 

But  if  men  receive  the  pardon  of  sin  through  true  repen- 
tance, and  justification  through  living  faith  in  the  name  of  the 
Son  of  God,  and  hy  his  virtue  and  blood,  then  are  not  all  men 
justified,  nor  the  justification  of  any  effected  nor  fulfilled 
wholly  in  his  person  without  them.  For,  1.  Men  are  not  in  a 
justified  state  while  their  sins  are  unremitted.  2.  They  are 
not  in  a  justified  state,  while  the  wrath  of  God  abides  upon 
them.  And  men's  sins  are  unremitted  while  tliey  iuipenitently 
persist  in  transgression,  and  the  wrath  of  God  abides  uprm  them 
who  believe  not  the  Son. 

Again,  we  do  not  afiVont  either  the  grace  or  wisdom  of  God 
in  adding  what  more  light  he  |)leases  to  any  measure  that  he 
hath  given,  while  we  are  witnessing  against  men's  afFitmting 
that  measure  of  light  and  grace  which  he  hath  already  given 
to  mankind. 

T.  H.  •♦  This  light  within  directs  not  our  actions  to  those 
holy  and  spiritual  ends  which  the  scripture  does.  Alas  !  where- 
to do  the  best  of  men's  actions  naturally  tend."  p.  37,  and  38. 

Answer.  Here  thou  still  endeavours  to  confound  the  light  with- 
in with  man's  corrupt  nature  ;  whereas  thou  hast  confessed  it 
to  be  not  o»dy  sucli  a  light  as  can  discover  God,  and  that  he  is 
to  be  worshipped,  but  also  that  Christ  is  the  life  and  light  of 
men  ;  and  also  that  it  can  discover  morality,  that  it  is  servicea- 
ble to  its  end,  and  that  God's  sovereignty  over  man,  and  man's 
inferiority  to  God,  ought  to  be  acknowledged.  And  doth  not 
this  extend  to  the  same  holy  and  spiritual  ends  which  the  scrip- 
tures direct  to  ?  What  more  h(dy  than  God's  sovereignty  over 
man,  and  man's  subjection  to,  and  adoiation  of  God  r  But  ac- 
cording to  scripture,  is  it  not  an  holy  and  s])iritual  end  truly 
to  fear  God,  work  righteousness,  and  do  good  ?  which  in  every 
nation  he  that  doth  is  accepted.  And  this  the  light  teacheth, 
and  ♦<  glory,  honour,  and  peace  to  every  man  that  worketh 
good,  to  the  Jew  first,  and  also  to  the  (icntile  ;  for  there  is  no 
respect  of  persons  with  God."  Rom.  ii.  10,  11.  Besides,  it  is 
most  natural  and  proper  to  a  spiritual  and  Divine  ligiit  to  di- 
rect to  sacred  and  spiritual  ends. 

And  if  thou  didst  not  vary  and  waver,  in  thy  confusion,  from 
thy  concessi'm  to  the  di\inity  of  the  life  and  light  of  the  eter- 
nal Word,  which  is  the  light  of  men,  thou  wouldst  have 
spared  much  of  thy  Babylonish  work  to  the  contrary,  who  in 
thy  39th  page  says,  that  thou  opposes  not  the  scriptures  to  the 
holy  Spirit,  but  to  the  light  witliin. 

And  why  dost  thou  ojijjose  the  scriptures  to  the  light  within  ? 
Or  imply  such  a  diflferencc  between  the  spirit  and  the  light 


301 

within,  while  thou  hast  granted  that  the  light  within  is  not  only 
serviceable,  but  ought  to  be  improved,  as  that  which  checks  for 
many  evils,  and  excites  to  good.  And  does  not  this  agree  with 
the  testimonies  of  the  scriptures?  And  will  thy  reviling  of 
G.  Whitehead,  as  dealing  deceitfully  for  but  asking  a  snber 
question,  excuse  thee  in  thy  malice  and  confusion  r  The  ques- 
ti(m  was,  «  By  what  rule  shall  we  be  convinced  that  the  scrip- 
ture is  the  rule,  and  hath  pre-eminence  above  the  spirit  ?" 
Apology,  page  48.  Which  instead  of  directly  answering  thou 
reviles  me,  as  in  page  39 ;  not  at  all  telling  me  by  what  rule 
we  shall  be  so  convinced,  but  asks  this  question  : 

♦«  By  what  rule  shall  we  be  convinced  that  the  light  within  is 
the  rule,  and  hath  pre-eminence  above  the  scriptures  ?'*  p.  39. 

i^Qnswer.  Every  one  that  does  truth  brings  his  deeds  to  the 
light,  which  light  within  being  Divine,  is  sufficient  to  evince 
itself  as  supreme  rule  in  the  conscience.  And  as  it  is  so  mani- 
fest, where  it  is  not  withstood  but  obeyed,  its  own  brightness, 
virtue,  and  operation  sufficiently  discover  it  ;  but  where  enmi- 
ty is  lived  in,  and  darkness  loved  rather  than  light,  the  excel- 
lency of  it  cannot  be  known. 

Concerning  the  rule  that  the  patriarchs  or  holy  men  had  be- 
fore the  scriptures,  thou  tells  us,  they  were  **  instructed  by 
dreams,  visions  and  angels,  p.  40  "  But  were  these  the  stand- 
ing rule?  Had  they  these  dreams  and  visions  to  instruct  them 
in  the  sole  course  of  their  lives,  or  rather  on  particular  occa- 
sions ?  Surely  these  were  neither  the  standing,  nor  yet  their 
chief  rule.  They  had  a  rule  to  know  the  truth  of  those  visiims, 
and  whether  those  angels  were  good  angels  or  not ; — a  rule  of 
Divine  light  to  discover  whether  they  were  good  angels,  or  evil 
angels  transforming  themselves  into  angels  of  light,  which 
nothing  but  that  which  is  divine  can  discover;  for  the  saints 
in  this  light  sfiall  judge  angels. 

And  Peter,  James,  and  John,  when  in  the  mount,  had  both  a 
vision  and  voice  from  heaven,  yet  Peter  himself  testifieth, 
**  We  have  also  a  moie  sure  word  of  prophecy  whereunto  ye 
do  well  that  you  take  heed,  as  unto  a  light  that  shineth  in  a 
dark  place,  until  the  day  dawn  and  tiie  day-star  arise  in  your 
hearts."  2  Pet.  i.  19.  Though  the  former  vision  and  voice 
were  true,  yet  not  so  universal  and  abiding  as  this  shining  light 
was.  That  vision  and  voice  were  only  seen  and  heard  by  a  few, 
the  other  was  seen  and  known  by  all  who  attained  to  the  dawn- 
ing of  the  day,  and  the  arising  of  the  day  star  in  their  hearts; 
for  it  shone  as  in  a  dark  place  for  that  end.  It  is  evident  that 
this  Light  or  Word  so  shining,  was  a  light  of  the  same  Holy 
Ghost  which  moved  the  holy  men  of  God  to  speak  forth  scrip- 
tures, (verse  21.)  and  therefore  the  apostle  prefers  it  before  the 
scriptures,  as  the  cause  of  their  being  given  forth. 


302 

SECTION  XVIII. 

The  BapiisVs  qxiarrel  against  S.  Crisp  removed. 

Thou  makes  a  great  outcry  against  S.  Crisp  about  knowing 
the  beginning  and  date  of  thy  Christ,  whom  to  confute  thou 
pleads  his  Deity,  (p.  44,  45.)  having  before  told  us  of  expecting 
to  be  saved  by  Jesus,  as  being  in  a  person  without ;  what  scrip- 
ture hast  thou  for  this  creed  ?  Is  Christ  the  object  of  faith  only 
as  a  person  without? 

But  dost  thou  believe  in  thy  conscience,  that  he  could  intend 
any  such  thing  with  reference  to  the  Deity  of  Christ?  Why  art 
thou  so  wilfully  quarrelsome?  And  though  the  appearance  of 
Christ  in  the  flesh,  or  as  man  when  upon  earth,  was  within  the 
compass  both  of  time  and  date,  that  is,  as  to  his  coming  into  the 
world  and  going  out  of  it  at  his  ascension ;  yet  still  the  same 
man  Christ  is  in  being  glorified  with  the  Father,  in  the  same 
glory  that  he  had  with  him  before  the  world  began. 

But  the  true  and  saving  knowledge  of  him  is  spiritual  and 
divine,  and  inwardly  received  in  his  own  light  and  life  within ; 
and  saving  faith  is  in  his  name  and  Divine  power  as  inwardly 
revealed. 

STEPHEN   crisp's  ANSWER  TO  T.   HICKS. 

Tlwmas  Hicks, 

Having  seen  thy  book  called  a  Dialogue,  &c.  and 
finding  my  name  mentioned  in  page  44  and  45,  I  have  very 
seriously  taken  notice  of  thy  manner  of  rehersing  my  words, 
and  thy  own,  spoken  at  that  conference  which  we  once  had  at 
Bartholomew-Close,  and,  I  never  saw  that  I  know  of,  a  narra- 
tive of  a  thing  past,  given  forth  with  more  falsehood  and  hypoc- 
risy than  that  is,  and  with  a  known  and  witting  purpose  to 
deceive  the  reader,  and  to  abuse  me.  And  I  am  persuaded, 
I'homas,  thou  hast  in  thyself  a  knowledge  of  it ;  and  surely  ex- 
cept thou  repent,  and  obtain  forgiveness,  it  will  one  day  be 
heavy  to  thee. 

The  business  or  matter  upon  which  we  treated  was,  about  our 
holding  and  believing  Christ  to  be  the  light  of  the  world,  or 
that  the  ligiit  wiiich  lighteth  the  world  and  every  one  that  Com- 
eth into  the  world,  was  and  is  the  true  Christ,  which  was  then 
proved  by  plain  scripture.  And  as  I  do  not  intend  a  narrative 
of  the  discourse,  but  only  to  dis-abuse  the  reader,  and  to  make 
known  the  occasion  of  these  words  of  mine  thou  hast  mentioned, 
I  shall  pass  over  most  of  our  discourse,  and  come  to  the  matter 
relating  to  Christ.  And  that  thou  didst  say,  (as  thou  mentions 
in  thy  book,)  that  no  spirit  nor  principle  was  capable  of  suffer- 


303 

ing  and  being  crucified,  it  is  true,  thou  did  say  so,  hut  how  false 
the  matter  itself  is  let  the  scriptures  be  judge.  Do  they  not 
speak  in  many  places  of  the  sufferings,  pressures,  vexings,  bur- 
denings,  grievings  and  quenchings  of  the  Spirit?  And  do  they 
not  speak  of  crucifying  afresh,  killing,  and  slaying  the  Lamb  of 
God,  the  Lord  of  glory,  the  Just  One,  from  the  foundatitm  of 
the  world,  in  the  streets  of  Sodom  and  Egypt,  &c.  Which  say- 
ings cannot  have  relation  to  that  body  that  hanged  upon  the 
cross,  which  was  not  from  the  foundation  of  the  world,  nor  in 
Sodom,  nor  ever  hanged  upon  a  cross  in  Egypt.  But  he  whom 
the  saints  called  our  Lord,  and  the  Lord  from  Heaven  a  quick- 
ening spirit,  was  capable  of  suffering  these  things,  besides 
those  great  sufferings  which  he  suffered  in  that  body,  in  which 
he  conversed  with  men  in  the  form  of  a  servant  in  the  parts  of 
Judea  and  Jerusalem ;  whom  the  Jews  took  and  hanged  upon 
a  cross  without  the  gatrs  of  Jerusalem  ;  who  1  believe  died  for 
sinners,  and  is  raised  up  again  by  the  power  of  God,  and  exal- 
ted therein  above  the  power  which  caused  him  to  suffer,  and  sit- 
teth  now  at  the  right  hand  of  God,  and  maketli  intercession  for 
the  saints,  and  is  the  ruler  over  the  true  Israel  of  God,  who  de- 
stroys his  enemies  with  the  spirit  of  his  mouth  and  the  bright- 
ness of  his  coming.  Now  this  Christ  of  God,  thus  truly  con- 
sidered. I  neither  said  nor  thought  I  knew  the  date  or  beginning 
of,  as  thou  dost  wickedly  suggest  ;  for  I  know  he  is  without 
beginning  of  days  or  end  of  lift,  and  such  an  high  priest  becom- 
eth  us  to  have,  and  blessed  are  they  that  believe  in  him  and 
are  faithful  to  him.  And  now  having  answered  what  thou  ma- 
liciously wouldst  have  the  reader  believe,  but  which  I  am  per- 
suaded thou  thyself  dost  not  believe,  viz.  that  it  is  my  judgment 
and  belief  that  Christ  hath  a  beginning  and  date ;  I  shall  now 
declare  the  occasion  of  such  words.  When  I  was  about  to 
prove  to  thee,  that  this  principle  of  light  was  that  Rock  of  ages 
in  which  the  fathers  and  prophets  believed,  and  that  it  was  that 
"Word  which  came  unto  the  prophets,  and  which  was  known  to 
Abraham  to  his  rejoicing,  &c.  thou  madst  me  this  answer,  that 
the  names  Jesus  and  Christ  were  not  proper  to  any  Spirit,  Word, 
or  thing  whatsoever,  either  in  Heaven  or  in  earth,  but  unto 
that  body  or  person  which  was  born  of  the  virgin.  To  which 
I  replied,  I  remember  John  Newman  hath  written  so  in  his 
book,  but  I  had  thought  you  Baptists  had  not  owned  him  in  it, 
but  now  I  see  you  do.  And  thou  saidst,  yes  thou  didst;  for 
though  thou  granted,  that  the  Word  and  Spirit  was  from  the  be- 
ginning, yet  that  was  not,  nor  could  properly  be  called  Christ, 
or  JesnSt  but  that  person  that  was  born  of  the  virgin,  that  only 
was  Jesus  and  Christ.  Whereupon  I  said,  then  I  know  the 
date  and  beginning  of  thy  Christ;  upon  which  thou  cried  out 
blasphemy  !  To  which  I  replied  and  asked  thee,  if  thou  thought 


304 

I  (lid  not  know  how  long  it  was  since  he  was  born  as  well  as 
thou  or  any  other  man,  &c.  And  after  that  I  proved  to  thee  by 
plain  scripture,  that  tlic  very  assertion  was  false,  to  say  tliere 
was  no  Jesus  nor  Christ  before,  and  mentioned  the  Hock  of 
which  the  fathers  drank,  and  which  followed  the  Jews  in  the 
wilderness,  «•  which  Rock,"  saith  the  apostle,  «*  was  Christ;" 
not  is  now  become  Christy  but  was  Christ.  And  the  same  apos- 
tle saith,  that  God  "made  all  things  by  Jesus  Christ.'*  Mark, 
Thomas,  if  this  be  so,  then  he  was  before  iMary  was,  or  before 
he  became  Hesh,  or  took  that  body  made  of  woman  ;  for  the 
prophet  testified,  that  he  that  should  be  born  in  Bethlehem  his 
outgoings  were  from  of  old.  1  say  the  more  concerning  this, 
because  thou  endeavours  to  cast  the  Socinian  leaven,  (of  which 
thou  didst  appear  that  night  too  full,)  upon  me,  as  if  I  looked 
iip'm  Jesus  Christ  as  a  mere  creature,  whose  beginning  and 
date  1  knew,  when  those  words  were  only  spoken  with  detesta- 
tion of,  and  in  testimony  against  thy  corrupt  Socinianism  that 
night  uttered,  who  also  made  a  great  stir  with  me  for  saying,  the 
eternal  So>»  of  God. 

Thy  foundation  is  manifest,  Thomas,  thou  canst  not  hide  it  this 
way.  And  as  for  thy  foolish  pratling  in  page  45,  that  if  I  knew 
his  beginning  then  he  was  not  God ;  and  if  I  knew  his  date,  or 
when  he  ceased  to  be,  then  he  is  not  man ;  this  is  not  all  worth 
the  answering,  the  pretended  foundation  thereof  beiiig  taken 
away,  and  thou  left  naked  in  thy  folly  and  perverseness,  having 
shown  thyself  but  as  one  who  makes  a  likeness  of  a  man,  and 
sets  it  up,  and  then  beats  it  down  again,  and  goes  away  and 
boasts  of  conquest.  But  for  a  conclusion,  I  shall  ask  thee  and 
thy  reader  a  question :  Suppose  that  a  man  should  affirm  to  me 
that  all  things  came  by  nature,  and  that  there  is  no  universal 
Spirit  of  life  to  quicken  them  ;  and  I  should  answer  thereupon 
and  say,  then  there  is  no  God  ;  I  query,  were  this  sufficient  rea- 
son to  charge  me  with  being  an  atheist,  and  that  I  held  there 
was  no  God  ;  or  ought  it  not  to  be  taken  as  detecting  the  atheism 
of  the  first  assertor  ?  This  is  my  case  with  thee  ;  which  I  refer 
to  that  of  God  in  all  consciences,  and  let  that  judge  in  and 
amongst  men.  And  thee  I  leave  to  receive  the  reward  of  thy 
work  at  the  hand  of  God,  who  is  just  and  will  not  let  the  guilty 
go  unpunished. 

Whereas  thou  (T.  H.)  seems  offended  at  us  for  saying,  Christ 
is  within,  (in  whom  as  such  we  have  living  faith,)  as  opposed 
to  theii'  faith  wlio  know  him  not  within,  but  expect  to  be  saved 
hy  believing  in  a  ptrson  without  them,  as  thy  phrase  is,  (p.  44.) 
it  appears  this  is  the  manner  of  thy  expectation  and  belief,  ex- 
pecting to  be  saved  by  Jesus  as  a  person  without  thee,  though 
thou  hast  no  real  knowledge  of  him  as  such. 

But  it  is  to  be  observed,  how  plainly  thou  hast  before  contra- 


305 

dieted  thy  faith,  where,  in  thy  2ith  page,  upon  2  Cor.  v.  16,  thou 
dost  thus  paraphrase,  viz.  '« though  1  Paul,  wheii  a  Jew,  and  in 
my  unconverted  state,  only  knew  Christ  after  a  flesldy  manner 
to  be  a  king  of  the  Jews,  and  to  deliver  only  from  outward  bon- 
dage and  captivity,  yet  henceforth,  from  the  time  of  my  conver- 
sion, I  know  him  so  no  more  ;  for  I  know  him  according  to  that 
design  of  Infinite  grace  and  love,  which  he  came  to  carry  on  in 
the  world,  in  being  a  Savi(»ur  of  sinners  from  sin,  death,  and  hell, 
which  before  1  knew  not." 

Here  thy  contradiction  is  plain  ;  one  while  believing  in,  and 
expecting  to  be  saved  by  him,  merely  as  a  person  xvithout ;  ano- 
ther while,  from  the  time  of  my  conversion,  I  know  him  no  more 
after  ajleshly  manner;  for  now  my  knowledge  of  him  in  being  a 
Saviour  from  sin,  &c.  is  not  after  a  fleshly  manner  ;  buf  accord- 
ing to  the  design  of  Infinite  grace  and  love.  From  whence  it 
ftdiovvs,  that  he  is  not  now  known  to  be  the  absolute  Saviour  from 
sin,  as  a  person  without,  or  as  considered  after  a  fleshly  manner, 
but  after  a  spiritual  manner  ;  though  he  was  truly  a  Saviour  in 
the  days  of  his  flesh,  by  the  power  of  the  Father,  by  which  the 
saving  work  always  was  and  is  inwardly  eff'ected.  And  indeed 
his  going  away  or  disappearing  after  the  flesh,  was,  that  his  ap- 
pearance and  knowledge  after  the  spirit  might  be  the  more  re- 
vealed, and  that  the  disciples  might  the  more  know  and  rely 
upon  the  Comforter,  even  Christ's  spiritual  appearance  within. 

SECTION  XIX. 

The  end  of  ChrisVs  coming,  example,  and  suffering,  more  truly 
owned  by  the  Quakers  than  their  opposer. 

Again,  thy  implying,  by  way  of  question,  that  we  owned  that 
the  Word  did  take  flesh,  and  that  the  flesh  was  crucified  for  no 
other  end  and  purpose  tlian  merely  to  be  an  example,  (p.  47.)  is 
very  false  against  us.  For  our  owning  Christ  in  the  flesh  to  be  a 
living  example,  does  not  argue  that  he  took  flesh  and  was  cruci- 
fied for  no  other  end  and  purpose  than  merely  to  be  an  example. 
For  he  came  into  the  world,  both  to  bear  witness  to  the  truth  j 
to  show  light;  to  do  the  works  the  Father  sent  iiim  to  d^  ;  to 
war  against  the  power  of  darkness  and  wickednesss;  to  exalt 
the  Divinity,  the  power  of  the  F'ather,  and  to  glorify  him  upon 
earth ;  to  pass  through  and  fulfil  the  first  covenant,  and  end 
the  shadows  thereof;  and  to  set  up  the  new  and  living  way, 
that  the  second  covenant  or  testament  might  be  established  and 
confirmed  ;  that  the  living  ministry  thereof  might  have  its  free 
course,  being  enforced  above  and  beyond  all  tlie  former  types, 
shadows,  and  vails  under  the  first  covenant.    And  so  in  offering 

2Q 


306 

liimself  up  freely,  both  to  dohis  Father's  will,  and  tosufferfor  man- 
kind, he  gave  himself  a  ransom  for  all  to  be  testified  of  in  due  time. 
As  also  he  was  an  eminent  example  and  j)Httern  of  innoetnce 
and  piety  through  ail,  and  they  that  slight  his  example,  have  no 
benefit  in  his  sacrifiee,  nor  are  concerned  in  the  ends  tliereof, 
otherwise  than  to  their  own  condemnation.  Foi*  Clirist's  inno- 
eency  and  righteousness,  even  in  the  days  of  l»is  flesh,  as  openly 
manifest,  do  both  judge  and  condemn  all  the  hypocritical  pro- 
fessors of  Christianity,  who  refuse  to  follow  his  example,  while 
they  are  applying  ihe  ends  of  his  coming  and  suifering. 

SECTION  XX. 

The  BaptisVs  ignorance  and  cavil  about  redemjytiont  and  the  spirit- 
ual discoveries  oj  Christ  and  his  seed. 

A  piece  of  thy  Dialogue,  (p.  47.)  runs  thus,  viz  : 

Quaker.  He,  (vi^.  Christ,)  comts  to  work  redemption. 

Christian.  I  query,  for  whom  or  what  did  he  work  this  re- 
demption. 

Quaker.  There  is  a  seed  to  which  the  promise  of  redemp- 
tion is,  which  only  wants  redemption.  Thus  JNayler  in  his  book. 
Love  to  the  Lost." 

Answer.  Thou  perverts  his  words ;  for  they  are  not  «*  that 
this  seed  only  wants  redemption,"  but  *»  wherein  only  it  is  seen 
and  received,"  viz.  that  in  the  promised  seed  redemption  is  only 
seen  and  received  by  man,  or  the  creature ;  as  he  after  fully  ex- 
plains. 

*♦  Christian.  Nayler  saitli,  that  Christ  is  the  election,  and  the 
elect  seed  ;  and  Fox  in  his  Great  Mystery,  the  seed  hath  been 
laden.  Sec  which  seed  is  the  hope  Christ." 

Answer.  If  God  was  so  pressed  as  a  cart  with  sheaves,  and 
his  Spirit  grieved  by  men's  sins,  is  it  otherwise  with  his  seed  in 
them  ?  And  if  thou  wert  not  wilfully  blind  and  hardened,  thou 
wouldst  not  raise  such  a  consequence  from  the  words  before  per- 
verted by  thee,  while  the  scripture  mentions  the  seed  under  a 
two-fold  consideration.  1.  With  respect  to  Christ,  to  whom 
the  promises  originally  are,  as  being  heir  of  all.  2.  With 
regard  to  the  children  of  promise,  the  children  of  the  kingdom, 
the  true  believers,  who  are  truly  Israel,  and  of  Abraham's  seed 
according  to  the  faith.  Now,  know  that  Christ,  the  promised 
seed,  hath  entered  into  sufferings  and  travail  of  soul  to  bring 
forth  his  seed  :  as  it  is  w^ritten  :  ♦*  He  shall  see  his  seed,  he  shall 
see  of  the  travail  of  his  soul,  and  shall  be  satisfied."  So  he  came 
not  to  redeem  or  save  himself,  as  absurdly  thou  infers,  but  to 
bring  forth  and  redeem  a  seed  which  shall  serve  him,  and  be 
counted  for  a  generation. 


807 

And  the  lite  of  Christ  as  manifest  in  mortal  flesh,  hath  par- 
taken of  the  afflictions  of  the  upright  in  all  ages.  And  the 
spirit  of  God  is  grieved,  the  just  principle  oppressed  and  of- 
fended with  men's  iniquities  and  transgressions.  So  Christ, 
considered  as  a  seed,  and  in  that  low  estate,  is  capable  of  being 
formed  in  man,  both  of  being  raised  up  in  man  by  the  power 
of  the  Father,  of  growing  up  as  a  tender  plant,  and  as  a  root 
out  of  dry  ground,  and  so  of  receiving  power  and  help  from 
him  ;  as  indeed  every  seed  that  is  sown,  and  every  plant  that 
takes  root,  is  capable  of  receiving  virtue  and  nourishment  ac- 
cording to  its  kind,  or  else  it  cannot  be  quickened  to  life,  grow, 
or  bring  forth  fruit.  And  such  a  growth  of  the  immortal  seed 
was  both  in  Christ  and  in  his  people,  which  must  be  owned,  if 
the  seed  of  the  kingdom  within,  and  the  spiritual  birth  or  form- 
ing of  Christ  within,  (or  he  as  a  seed  or  plant  of  renown,)  be 
known  and  owned,  or  a  suffering,  crucifying,  dying,  and  living 
with  Christ  be  witnessed  by  man. 

For  Christ's  suffering,  cross,  death,  resurrection,  life,  and 
dominion  are  spiritually  known  in  the  true  believer,  who  is  of 
that  seed  which  Christ  took  upon  him.  Yea,  his  spiritual  be- 
getting, spiritual  forming  in  man,  and  spiritual  birth  is  known 
witliin  ;  and  all  for  the  redemption  and  salvation  of  man  to  God, 
or  else  he  falls  short  of  life  and  glory  ;  and  he  that  brings  up 
the  soul  out  of  the  horrible  pit  first  descends  thither. 

And  th(mgh  it  is  not  true  to  say,  he  only  comes  to  redeem, 
raise  up,  or  save  himself;  yet  it  may  be  truly  said,  he  doth 
arise  to  scatter  his  enemies,  and  to  bring  man  out  of  the  pit ; 
and  in  conquering  his  enemies,  his  own  arm  brings  salvation  to 
him.  Isa.  Ixiii.  5,  9.  And  thus  saith  the  Lord  :  "  In  an  accepta- 
ble time  have  I  heard  thee,  and  in  a  day  of  salvation  have  I 
helped  thee  ;  and  I  will  preserve  thee,  and  give  thee  for  a  cove- 
nant of  the  people,  to  establish  the  earth — that  thou  mayst  say 
to  the  prisoners  go  forth,  and  to  them  that  sit  in  darkness,  show 
yourselves  ;*'  (Isa.  xlix.  8,  9.)  which  promise  is  of  a  general  ex- 
tent. 

So  mark  here  :  he  that  redeemeth  the  prisoner,  and  calleth 
forth  them  that  are  in  darkness,  he  hath  his  help  of  God  that 
sent  him.  We  are  not  to  conclude  that  he  helps  not  others, 
because  he  is  helped  himself  And  Christ's  sufferings,  both  in- 
ward and  outward,  (for  they  were  two-fold,)  were  for  man's 
benefit :  as  is  testified  in  the  said  book,  *'  Love  to  the  Lost." 
«  The  creature  is  blessed  of  God  for  the  seed's  sake,  and  re- 
demption from  the  vain  conversation,  as  Christ  gave  himself 
for  us,  that  he  might  redeem  us  from  all  iniquity,"  &c.  So  if 
thou  wert  tlius  redeemed,  tliou  needst  not  inquire  for  the  sub- 
ject of  redemption,  nor  accuse  others  for  owning  tlie  seed  of 
God,  both  in  an  oppressed  state,  and  as  raised  up  by  the  eternal 


308 

power  and  glory  of  the  Father  j  for  <•'  worthy  is  the  Lamb  that 
w^s  slain  from  thi'  foundafion  of  the  world,  to  receive  power, 
and  wisdom,  and  glor\ ,  and  might,"  &e. 

However  T.  H.  siiglits  our  testimony  of  the  seed  of  God 
within,  as  in  sevtral  stales,  and  also  of  the  spiritual  resurrec- 
tion of  Christ  in  man,  his  brother  H.  G.  confesses  thereto  in 
his  hook,  (p.  5*.)  where  he  says  :  »•  Praises  and  hallelujahs  to 
God  for  ever,  who  hath  given  us  that  witness  in  ourselves  of 
which  thou  speakest,  that  we  can  experience  the  power  of 
Christ's  spirit  risen  in  us  for  our  sanctification  and  renovation, 
as  well  as  Christ  was  raised  from  the  dea(i,"  &e.  Thus  far 
H.  G.  Is  it  not  here  evident,  that  he  has  confessed  to  Christ's 
arising  in  man,  for  man's  restoration?  What  thinks  T.  H.  of 
this  ?  Is  this  canting  or  gibberish  ?  as  his  words  are,  p.  47. 

Moreover,  as  the  elect  seed  is  spoken  of  in  the  scripture, 
both  with  respect  to  Christ  the  anointed,  and  with  respect  to  his 
seed  and  heritage  ;  so  also  the  seed  is  Christ,  not  (mly  as  in 
himself,  anointed  with  the  oil  of  gladness  ab»>ve  his  fellows,  but 
also  as  in  union  and  conjunction  with  his  church  or  members. 
As  the  body  is  one,  and  hath  many  menjbers,  so  also  is  Christ ; 
and  so  Christ  and  the  body  comprehensively  are  one.  He  is 
the  Anointed,  and  we  are  anointed  in  him,  and  he  that  hath 
anointed  us  is  God. 

By  all  which  it  is  understood,  that  we  are  partakers  of  the 
life,  redemption,  and  privilege  that  is  in  Christ,  as  we  are  in 
him,  and  grow  up  in  him.  So  that  all  our  ()])poser's  ca\ils, 
(which  render  our  ]»rinciple  as  only  including  Christ  and  God 
in  the  redemption,  and  not  man,)  fall  to  the  ground  as  frivolous. 

As  for  his  groundless  cavils  in  his  48th  page,  the  little  under- 
standing he  hath  either  of  the  measure  of  God's  gift,  his  seed 
within,  or  of  redemption  by  Christ,  the  elect  seed,  is  verv  in- 
telligible from  the  tenour  of  his  impertinent  and  contradictory 
discourse  throughout  his  pamphlet.  By  all  which  we  see  the 
nature  of  his  pretended  Christianity,  and  how  unchristian  he  is 
in  his  apparent  oppositions  against  the  Divine  light  and  seed 
within. 

SECTION  XXI. 

Tht  BaptisVs  imperfect  work  against  perfection. 

Concerning  perfection  which  we  say  is  attainable  in  this  life, 
he  attempts  to  confute  us,  though  very  feebly,  as  will  aj)pear. 

T.  H.  *'  I  perceive  you  are  forced  as  much  as  any  others  to 
borrow  from  the  scriptures,  without  which  you  can  no  more 
prove  any  thing,  either  concerning  Christ  or  perfection,  than  a 
mere  Indian."  p.  49. 


809 

Answer.  Touching  which  it  appears,  that  while  thou  grants 
we  proved  soiiu'thiiig  for  perfection  from  scriptures,  how  con- 
sistent with  this  thy  after  work  is,  against  perfection,  will  fur- 
ther be  nianifest.  But  while  tliou  concludes,  that  we  can  prove 
no  more  of  perfection  than  a  mere  Indian,  without  the  scrip- 
tures ;  how  agrees  tliis  with  thy  former  confession,  «<  that  man 
was  always  under  an  obligation,  that  God's  sovereignty  over 
him,  and  his  inferiority  to  God  might  be  acknowledged."  Now 
if  this  be  truly  to  be  acknowledged  by  man,  or  mankind  in 
general,  why  are  Indians  excluded  ?  And  if  God*s  sovereignty 
over  man,  and  man's  subjection  thereto  be  known,  doth  not  this 
extend  to  perfection  ?  If  either  the  rule  be  perfect  that  thus 
obligeth  man,  or  if  in  God's  rule,  power,  or  sovereignty,  (as 
over  man,)  be  perfection,  which  we  aftirm  is  able  to  evince 
itself  where  true  fear  and  subjection  to  God  is  lived  in,  or  sin- 
cerity and  uprightness  towards  him  retained.  Though  to  such 
as  thou  art,  who  oppose  sinless  perfection  as  attainable  in  this 
life,  there  is  a  need  more  especially  of  producing  scriptures  to 
prove  it,  while  you  pretend  a  belief  of  them ;  for  the  perfect 
light  or  gift  of  God  within  you  do  not  believe  in. 

Yet  thou  hast  granted  to  perfection,  **  as  sincere  and  up- 
right ;"  (p.  50.)  and  is  not  this  perfection  of  sincerity  and  up- 
rightness without  sin  r  Were  it  good  doctrine  to  say  that  per- 
fection, as  it  respects  the  sincerity  and  uprightness  of  saints,  is 
sinful? 

But  that  a  perfect  freedom  from  all  sin  in  this  life  is  attaina- 
ble, we  intend  is  by  the  all-sufficient  power  of  Christ;  and  no 
true  christian  doth  dissent  from  us  herein.  Nor  doth  this  cause 
either  pride  or  presumption,  as  thou  falsely  insinuates  ;  but  the 
contrary  sin-pleasing  doctrine  that  is  for  imperfection  and  sin 
while  in  this  life. 

And  while  thou  confesses  «  a  holy  fear,  humility,  watchful- 
ness, and  industrious  endeavours  to  persevere  in  a  holy  course 
to  the  end,"  (p.  50.)  either  thou  dost  hereby  grant  perfection, 
or  a  perfect  freedom  from  all  sin  attainable  in  this  life,  or  else 
thou  excites  people  to  be  industrious,  and  endeavour  for  that 
which  thou  believes  is  not  attainable  ;  which  is  as  much  faith- 
less inconsistency  as  to  say,  use  your  industrious  endeavours  to 
persevere  in  a  holy  course  (that  is  sinless)  to  the  end,  but  it  is 
not  attainable.  Were  not  this  a  sad  and  heartless  way  of 
preaching,  to  put  people  upon  impossibilities. 

Again,  upon  Phil.  iii.  15,  «  As  many  as  are  perfect,  be  thus 
minded."  Thou  says  :  *«  By  perfection,  no  more  can  be  under- 
stood ill  this  text,  than  sincere  and  upright,  accompanied  witli 
an  earnest  reaching  after  perfection,  as  Paul  did."  p.  51. 

Answer.  Whatever  perfection  with  respect  to  a  full  appre- 
hension or  knowledge  was  pressed  after  by  Paul,  as  Phil.  iii. 


810 

12,  13,  yet  this  his  perfection  of  sincerity  and  uprightness  was 
sinless.  It  was  pure  in  nature,  wherein  he  was  capable  of  at- 
taining a  perfect  growth  in  spiritual  understanding.  And  this 
is  implied  in  his  pressing  after  perfection  while  he  was  per- 
fect, as  appears  in  his  own  words. 

But  if  in  this  sense,  sincere  and  upright  men  do  earnestly 
reach  after  a  sinless  perfection,  and  that  Paul  did  so,  then  it  is 
attainable ;  otherwise  both  Paul  and  the  rest  did  earnestly 
strive  after  an  impossibility.  And  this  renders  both  their  pray- 
ing, striving,  and  preaching  invalid  as  yours  is,  who  require 
people  earnestly  to  reach  after  perfection,  and  yet  tell  them  it 
is  not  attainable. 

Upon  Mat.  v.  48  :  "  Be  ye  perfect  as  your  heavenly  Father 
is  perfect,"  thou  presumes,  «<  we  intend  not  that  we  should  be 
perfectly  powerful,  wise,  and  good,  as  God  is." 

Answer.  1.  We  do  not  intend  that  we  should  be  God, — but 
holy,  just,  and  good  men,  renewed  after  his  own  image,  which  is 
perfect.  2.  Though  not  so  perfectly  powerful  and  wise  as  God 
is,  yet  while  thou  withal  excludes  being  good  as  God  is,  thou  art 
contradictory  in  saying,  the  meaning  of  the  text  is,  <<  be  merci- 
ful, as  your  heavenly  Father  is  merciful,"  that  is,  **  love  your 
enemies,  do  good  to  them  that  hate  you."  p.  51.  These  are  not 
intelligibly  consistent,  that  we  must  not  be  good  as  God  is,  and 
yet  merciful  as  he  is ;  that  is,  love  our  enemies,  &c.  1  would 
know  if  that  soul  is  not  endued  with  the  goodness  of  God,  that 
is  endued  with  his  mercy  and  love,  so  as  to  do  good  to  enemies. 
Was  it  not  a  plain  character  of  being  his  children,  that  they  so 
loved  their  enemies,  and  did  good  to  thejn  that  hated  them  ?  See 
Mat.  V.  44,  45. 

But  this  perfect  resemblance  of  the  heavenly  Father,  such 
sin  pleasers  and  pleaders,  as  T.  H.  will  not  admit  of  in  this  life, 
who  is  so  far  from  this  love  and  goodness  towards  enemies,  that 
his  enmity  leads  him  to  abuse,  and  defame  us,  who  never  owed 
him  nor  his  friends  any  ill-will  in  the  world. 

But  when  doth  he  expect  this  resemblance  of  God,  or 
sinless  perfection  to  be  brought  forth?  This  appears  in  answer 
to  the  question  stated  by  him  thus,  viz — "  Where  wouldst  thou 
be  perfectly  free  from  sin,  if  not  in  this  life  ?"  His  answer  is, 
«  in  heaven."  p.  50. 

Reply,  He  would  be  perfectly  free  from  sin  in  heaven,  as  he 
pretends,  but  opposes  perfection  being  attainable  in  this  life, 
accounting  it  the  cause  of  much  pride,  and  presumption,  and 
hinders  all  holy  fear,  humility,  watchfulness,  and  industrious 
endeavours  to  persims  in  a  holy  course  ;  whereas  this  all  tends 
to  a  perfect  life.  But  sulliciently  hath  he  contradicted  this  his 
sinful  doctrine  against  a  perfect  freedom,  where  he  confesses, 
(p.  24.)  "  thalt  Christ  came  to  carry  on  in  the  world  the  design 


311 

of  fnfinite  grace  and  loVe,  in  being  a  Saviour  of  sinners  from  sin 
deatii  and  liell." 

Note  here,  he  hath  given  a  deadly  blow  to  his  own  imper- 
fect, lame,  and  sinful  cause.  For  if  Christ  came  into  the  world 
to  save  sinners  from  sin,  and  to  redeem  us  from  all  iniquity, 
then  to  be  so  saved  is  attainable  in  this  life  ;  for  Ciirist  is  able 
perfectly  to  do  the  work  wiiich  he  came  for,  that  is,  to  save  from 
sin,  and  to  redeem  from  all  iniquity. 

Again,  T.  H.  in  his  forgery  deals  very  corruptly,  according 
to  his  wonted  manntr,  in  stating  the  christian  and  the  Quaker 
thus  speaking,  viz. 

"  Christian.  If  thou  canst  prove  a  perfect  freedom  from  sin's 
inherency,  &c.  remember  thou  must  prove  it  by  scriptures  or 
instances. 

Quaker.  I  will  prove  it  by  both. 

First.  By  scriptures,  Phil.  iii.  15.  Mat.  v.  48. 

Secondly.  By  instances,  many  of  our  Friends  do  witness  it." 
p   50,  51. 

Reptij.  Herein  most  falsely  and  abusively  he  hath  acted 
towards  the  Quakers,  speaking  his  own  notorious  forgery  as 
their  proof.  They  have  no  reason  to  choose  him  for  their 
mouth  ;  for  why  need  they  bring  any  instances  of  them- 
selves for  proof,  when  they  are  left  to  prove  perfection  by 
the  scriptures,  or  instances,  while  the  scriptures  plainly  prove 
it.  And  let  me  tell  him,  it  is  not  our  manner  of  arguing  with 
our  opposers,  to  tell  them,  that  many  of  our  Friends  witness 
perfection,  knowing  not  only  that  to  be  the  thing  which  they 
seek  to  reproach  us  by ;  but  also  that  to  plead  the  verity  of 
principles  from  the  mere  credit  of  persons  asserting  them,  will 
be  no  prevalent  proof,  nor  effect  any  conviction,  while  the  per- 
sons themselves  are  slighted  and  abused. 

But  our  adversary  having  thus  falsely  acted  the  ^uaktr,  say- 
ing, "  many  of  our  Friends  witness  perfection,"  he  declines  the 
scriptures  for  it,  and  falls  upon  personal  reviling;  and  to  ex- 
press to  the  world  some  wrong  expressions  and  mistakes  of 
persons — if  he  rightly  state  them,  which  I  much  question,  be- 
cause of  his  many  notorious  abuses. 

SECTION  XXII. 

Thomas  Hicks'  groundless  calumny  and  malicious  railing  against 
G.  Whitehead, 

Now  we  come  to  his  railing  and  slander  against  G.  White- 
head, viz.  "That  he  is  guilty  of  deceit  and  falsehood  in  matter 
of  fact ;  and  that  he  told  him  he  was  a  knave,  that  is,  he  was  a 
false  deceitful  man."  p.  53^ 


312 

Answer.  Here  I  shall  take  leave  to  answer  for  myself;  there- 
fore understand,  reader,  what  he  pretends  as  his  reason  for  this 
abusive  language  to  me.  1.  He  accuses  me  with  "denying  my 
opinions,  when  charged  with  them."  2.  '«  He  that  shall  give  a 
false  relation  of  what  another  man  asserts,  and  does  it  wil- 
fully, is  false  and  deceitful."  Thus  he  accuses  me;  and  why 
so?  "Because  1  acknowledged  explications  to  be  given  to  his 
propositions,  yet  give  not  the  least  hint  what  those  explications 
were."  p.  63. 

Reply.  To  the  first,  I  still  do  deny,  as  none  of  my  opinions, 
as  slated  by  T.  H.  in  his  accusing  the  Quakers :  viz.  •<  That 
they  deny  the  person  of  Christ,  his  offices,  satisfaction,  and 
the  resurrection  of  the  body."  1  do  recharge  these  upon  him, 
as  his  lies  and  slanders,  forged  and  brought  forth  in  envy 
and  darkness,  as  I  did  in  the  paper  and  public  debate  between 
us ;  and  in  so  doing  I  do  not  deny  any  opinion  or  tenet  of  mine 
or  my  friends.  And  he  dealt  most  disingenuously  in  not  lay- 
ing down  my  own  words  to  prove  that  1  denied  the  person  of 
Christ,  or  his  offices,  satisfaction,  and  the  resurrection.  But, 
instead  thereof,  was  it  either  ingenuous  or  honest  to  bring 
my  adversary  T.  D.'s  pamphlet,  styled  a  ♦«  Synopsis,"  (which 
falsely  accuses  me  with  saying,  ♦«  there  is  no  resurrection 
from  the  dead,")  for  proof?  Most  falsely  instancing  m>  answer 
to  W.  Burnet,  in  which  answer,  quite  contrary  to  what  I 
am  accused  of,  I  have  given  a  plain  confession  to  the  man 
Christ,  his  offices,  satisfaction,  and  the  resurrection,  according 
to  the  scripture,  though  it  is  probable  not  in  my  opposer's  words 
and  terms.  For  note,  that  his  charge  which  I  denied,  was  not 
that  the  Quakers  deny  the  raising  again  of  this  very  body  of 
flesh,  &e.  but  the  resurrection  of  the  body,  in  this  general 
phrase. 

Is  it  therefore  ingenuous  that  I  should  be  thus  accused  in 
these  general  terms  ?  And  w  hen  I  cannot  in  reason  or  con- 
science own  T.  H.'s  manner  of  stating  things,  as  my  opinions, 
in  his  own  words,  both  besides  and  contrary  to  what  my  words 
were  or  are,  must  I  be  therefore  called  *»a  knave,"  "  a  deceitful 
fellow,"&c.?  AVhereas  my  conscience  bears  me  witness,  that 
if  he  had  stated  either  my  affirmations  or  denials,  in  any  case,  in 
my  own  words,  books,  or  writings,  I  would  not  in  the  least  have 
disowned  or  receded  from  them  as  mine,  but  either  have  stood 
by  them,  or  upon  plain  scripture  evidence  to  the  contrary, 
should  have  fallen  under  conviction  and  reprehension,  accord- 
ing to  the  nature  of  the  error  or  mistake,  if  truly  detected  or 
proved  guilty  thereof. 

Concerning  the  resurrection,  I  am  so  far  from  balking  my 
testimony,  or  receding  from  what  I  have  and  do  hold  con- 
cerning it,  that  I  intend,  (if  God  permit,)  to  speak  further 


313 

thereof,  according  to  the  sense  and  understanding  given 
me,  and  that  before  I  have  done  with  \uy  prestnt  opposers. 
As  r.  tl.  takes  the  liberty  to  be  tlie  Quakers'  mouth,  and 
to  present  them  as  speaking  those  impertinencies  and  false- 
hoods which  are  merely  his  own  forgeries,  and  never  believed 
nor  intended  by  them  ;  let  the  unprejudiced  reader  judge,  whe- 
ther he  be  not  herein  guilty  of  falsehood  and  deceit,  as  in  di- 
vers   things  hath  been  signified  in  this  discourse. 

And  as  for  his  second  accusation,  admitting  that  I  did  not 
write  down  all  liis  ex|)lications  upon  his  positions,  it  is  no  proof 
that  the  relation  of  what  I  gave  was  false,  as  he  accuses  me; 
neither  hath  he  proved  that  I  have  given  a  false  relation  of 
any  one  position  of  his. 

Besides,  in  some  of  his  positions  the  very  substance  of  his 
reason  or  argument,  is  therew  itii  inserted  in  my  paper  ;  others 
of  his  positions  are  so  absurd  and  gross,  that  he  could  not 
make  so  much  as  the  colour  of  a  reasonable  explication  upon 
them.  And  therefore  I  did  endeavour  to  induce  him,  upon 
more  deliberate  considerations,  to  produce  what  explanations 
he  could  for  his  doctrines;  for  wliich  these  were  my  words; 
♦'  If  our  opposcr  says  we  have  not  inserted  his  explications  upon 
his  asserti(ms,  our  answer  is,  that  is  his  work,  he  hath  liberty 
to  do  it  himself" 

Now  if  for  this  he  must  revile  me  in  the  open  street,  callin.^ 
me  knave  and  shaking  his  stick  at  me  :  if  the  Baf)tists  will 
prove  men  knaves  at  this  rate  about  principles  or  opinions,  they 
will  make  all  knaves  that  oppose  them,  who  do  not  relate  all 
circumstances  of  words,  as  well  as  their  assertions,  how  imper- 
tinent soever. 

Though  I  am  unwilling  to  reflect  upon  all  of  them  for  this 
outrageous  and  uncivil  carriage,  and  defaming  language  of 
their  brother  Hicks;  for  his  brother  W.  Kiffin  did  somewhat 
ingenuously  show  his  dislike  thereof  openly  ;  yet  when  he  at- 
tempted to  prove  it,  adding  thereto  against  me  such  language 
as  this,  viz.  ♦»  impudent  fellow,"  *«  audacious  fellow,*' '«  deceitful 
fellow,"&c.  to  excuse  him  herein,  some  of  his  companions 
said,  it  was  his  zeal.  But  this  cover  was  too  narrow;  such 
hypocritical  and  false  excuses  will  not  hold  up  the  credit  of 
T.  Hicks,  and  those  his  adherents. 

And  be  it  reminded,  that  in  divers  things  he  hath  both  cur- 
tailed and  wholly  left  out  my  explications,  particularly  of  that 
passage  cited  by  him  in  his  2Sth  page.  viz.  "That  which  is 
spoken  from  the  Spirit  of  truth  in  any,  is  of  as  great  authority 
as  the  scriptures,  and  greater."  Here  he  stops  and  leaves  out, 
**  as  received  and  proceeding  immediately  from  that  Spirit,  and 
as  Christ's  words  were  of  greater  authority  when  he  spoke, 
than  the  Pharisees'  reading  the  letter,"  as  before  hinted.    See, 

2R 


314 

here  he  hath  called  me  a  knave  for  that  which  he  is  more  mani- 
festly guilty  of;  and  so  is  condemned  out  of  his  own  mouth,  in 
that  which  he  himself  allows. 

And  I  desire  that  Thomas  Hicks  may  look  at  liome,  and  exam- 
ine his  own  conscience,  whether  he  was  not  in  liimselt  detec- 
ted for  his  passion  and  fury  towards  me.  I  would  not  have  him 
go  on  wronging  his  own  conscience,  nor  withstand  that  light  in 
him,  which  in  secret  would  show  him  his  infirmity  and  evil,  in 
this  matter  of  passion  and  calumnious  railing,  whereby  he  will 
never  gain  upon  the  spirits  of  any,  who  are  tender  and  sincere 
to  God. 

Instead  of  repenting  thereof,  he  brings  the  same  language 
over  again  in  his  postscript,  after  he  has  had  both  reproof 
and  deliberation  to  have  learned  better.  But  it  appears  he  is 
disturbed  and  chafed  in  his  spirit,  as  a  man  guilty,  and  there- 
fore shuffles  to  ease  himself,  by  telling  us  again  thus,  viz.  *'  I 
told  G.  W.  he  was  a  knave,  whereof  I  did  then,  and  do  still 
esteem  him,  &c.  really  false  and  dishonest."  p.  91. 

To  which  G.  W.'s  reply  is,  the  Lord  forgive  him.  Howbeit  I 
defy  my  adversary's  implacable  enmity,  and  do  challenge  him 
and  all  the  world,  justly  to  detect  me  of  dishonesty,  or  of  acting 
against  my  conscience,  or  to  the  injury  of  any  one  living. 
Knowing  my  own  peace  in  the  testimony  of  a  good  conscience 
towards  God  and  man,  I  do  really  defy  tne  envy  of  the  devil 
and  all  his  agents. 

And  T.  H.  cannot  hide  his  passion  and  railing,  by  his  beg- 
ging the  question,  viz.  "doth  not  that  Quaker  who  wrote  that 
book  called  the  Lying  Wonder,  (p.  9.)  endeavour  to  fasten  these 
terms  of  fool  and  knave  upon  J.  G."  Whereas  his  ease  was 
not  the  same  with  mine,  nor  is  he  positively  so  charged.  For 
Jiis  brother  J.  G,  attempted  to  attest  the  Anabaptist's  Lying 
Wonder  out  of  Lincolnshire,  upon  the  mere  credit  of  his  brother 
Halph  James,  (the  fomenter,)  as  having  been  an  elder  of  a  con- 
gregation many  years,  from  whose  mouth  J.  G.  had  the  rela- 
tion of  a  great  miracle  done  by  the  prayers  of  their  churchy 
though  contrary  to  their  faith,  who  affirm  that  miracles  are  ceas- 
ed long  since.  And  yet  in  his  letter  to  his  elder  R.  J.  to  desire 
a  reason  why  this  great  handiwork  of  God  hath  been  so  h>ng 
concealed  from  publication,  when  he  himself  knew  of  it  some 
months  before,  as  also  Ben.  Morley,  as  J.  G.  aflSrms  ;  to  which 
the  words  are  added  by  T.  R,  thus.  viz.  '»  Whether  J.  G.  be  not 
as  much  fool  as  knave  by  his  own  handiwork,  let  his  brethren 
judge."  See  here  it  is  referred  to  his  brethren  to  judge  in  this 
case,  which  was.  1.  His  deposing  the  Lying  Wonder  under  his 
hand  from  the  credit  of  the  forger.  2.  His  pretending  to  de- 
sire a  reason  of  its  being  so  long  concealed,  when  he  himself 
knew  of  it  some  months  before ;  though  they  have  not  judged 


315 

his  folly,  (at  least,)  in  this.  But  T.  H.  hath  positively  called 
me  a  knave,  a  tleeeitftil  fellow,  he.  1.  For  not  writing  all  liis 
explications  upon  his  doctrines,  (which  are  false,)  2.  For  re- 
jecting Ins  charge  against  the  Quakers,  (of  denying  the  true 
Clirist  and  the  resurrection,  &c.)  as  false  and  slanderous,  see- 
ing we  own  both  according  to  the  scriptures,  Judge,  candid  read- 
er, this  man's  shuffling  to  cover  his  envy  and  malicious  railing. 

SECTION  XXIII. 

The  Baptist's  abuse  against  G  IF.  about  a  meeting  with  them  at 
Devonshire  house,  the  iSth  of  the  7th  month,  1672,  and  T.  H» 
taking  part  with  a  Socinian  pamphlet. 

He  accuses  me  of  so  much  "  partiality  as  renders  me  guilty 
of  very  great  imperfection,"  (p.  54.)  about  a  relation  of  what 
happened  betwixt  him  and  me,  at  a  meeting  in  Devonshire 
house,  the  ISth  of  the  7th  month,  1672. 

This  is  of  little  value  to  me,  while  I  and  many  others  know 
the  contrary,  and  while  he  neither  proves  his  accusation,  nor 
gives  either  a  true  or  impartial  narrative  thereof  himself. 

But  his  chief  pretended  proof  against  me,  is  our  saying  the 
Baptists  seemed  more  like  beasts  than  men,  several  at  once 
making  a  bawling  and  hideous  noise,  &c.  Of  the  truth  of  this 
many  were  eye  and  ear  witnesses ;  and  he  cannot  clear  them 
herein.  But  instead  thereof,  he  falsely  says,  *'  the  Quakers 
manifested  as  much  rudeness,  as  the  worst  of  men  are  want  to 
do  to  their  opposers." 

But  m  this  also,  he  hath  very  grossly  belled  the  Quakers. 
And  he  may  know  in  his  own  conscience,  that  he  himself  was 
a  pattern  of  incivility  towards  us  ;  stirring  up  his  proselytes 
info  rudeness  by  his  passion  and  ill  languai^e,  as  knave,  de- 
ceitful fellow,  audacious  fellow,  impudent  fellow,  &c.  whereas 
he  had  no  such  language  nor  behaviour  from  me,  or  my  friends. 

B^'sides,  there  were  many  of  his  friends,  and  but  very  few  of 
mine  had  notice  ;  because  some  of  the  Baptists  pretended  be- 
fore to  me,  that  there  should  be  but  a  few  of  their  friends,  and 
therefore  I  acquainted  but  very  few  of  mine ;  otherwise,  I 
should  have  made  it  more  public,  if  they  had  but  dealt  ingen- 
uously by  me,  which  I  must  say,  they  did  not. 

And  for  him  thus  to  charge  the  Quakers  with  manifesting 
as  much  rudeness  as  the  worst  sort  of  men  ;  he  doth  not  so 
much  as  except  common  revilers,  drunkards,  or  persecutors; 
so  that  his  slander  is  the  more  gross  and  notcjrious. 

He  says  that  "  they  called  to  speak  directly  to  the  question, 
viz.  whether  this  body  of  flesh  and  hones  shall  arise  again  ?  I'd 
which  Whitehead  answered,  that  this  body  of  flesh  and  bones, 
shall  not  arise  again." 


316 

Here  again  he  Iiath  wronged  my  answer ;  for  it  was  not  , 
stated  in  these  words,  but  in  th«-  very  words  of  the  apostle  Paul, 
1  Cur.  XV.  35,  36,  37,  38,  as  in  the  narrative  is   fully    related. 
For  being  aware  of  their  carping,  cavilling  spirit,  1  kept  close 
to  the  plain  words  of  sciipture  in  ni}  positive  answer. 

Howbeit  when  W .  KitKn  said  :  »»  That  the  seed,  that  is  sown, 
is  this  same  body  of  llesh  and  bones  which  shall  arise,  though 
otherwise  qualified,  viz.  more  glorious,"  ike.  this  being  upon 
my  question  about  the  seed,  to  which  God  gives  a  body  as  it 
pleaseth  him  :  •'  I  denied  that  the  terrestrial  bod>,  or  bodj  of 
flesh,  bh>od,  and  bones,  as  dead  and  buried,  is  the  seed  intend- 
ed by  the  apostle,  to  which  God  gives  a  body,  as  it  pleaseth 
him.  And  that  the  very  same  carnal  body,  should  arise  again  : 
I  say,  it  hath  nut  yet  been  proved  to  me,  nor  am  I  satisfied  there- 
in, from  any  who  have  obtruded  this  question  and  controversy 
upon  me."  To  which  I  now  add,  nor  am  I  resolved  by  these 
men.     But  the  question  may  be  further  examined  hereafter. 

Again  :  after  1  am  accused  f(»r  leaving  out  of  the  narrative 
the  aforesaid  answer,  viz.  about  this  body  of  flesh  and  bones, 
falsely  obtruded  upon  me,  the  pretended  omission  is  supposed 
to  be  either  from  a  **  bad  conscience,  or  a  defective  meniorj," 
(p.  54.)  wherein  my  own  conscience  doth  clear  me ;  and  my 
innocency  concerning  the  first,  and  experience  of  the  latter,  is 
better  known  and  judged  of  in  myself  than  by  an  envious  and 
false  accuser,  that  neither  knows  ray  conscience  nor  capacity. 

And  yet  after  thus  doubtfully  accusing  me,  either  for  an  evil 
conscience  or^bad  memory,  he  presently  saith  :  **  Hence  I  con- 
ceive it  to  be  more  proper  for  him  to  be  angry  with  himself,  for 
being  deceitful,  than  for  another  to  tell  him  that  he  is  so."  p.  35. 
See  here  what  a  positive  judge  he  makes  himself  over  my  con- 
science, when  before  he  is  so  doubtful  and  wavering  in  his 
charge.  For  suppose  any  omission  through  defect  of  memory  ; 
is  this  sufficient  ground  to  conclude  a  man  deceitful  ?  Mark  the 
inconsistency  of  this  man's  work  of  envy  against  me.  And  I 
do  not  only  reflect  his  false  and  ill  language  upon  him,  but  also 
testify  against  his  malice,  and  his  slandering  me,  (as  he  doth 
divers  others,)  and  particularly  his  outrage  against  G.  F.  most 
maliciously  and  falsely  reproaching  him  as  "  a  blasphemer  and 
deceiver ;"  and  for  instance  tells  us,  '*  be  has  been  publicly  de- 
tected, as  namely,  by  a  book  called,  The  Spirit  of  the  Quakers 
tried."  p.  55. 

Concerning  which  I  would  have  the  reader  to  take  notice, 
that  the  book  he  here  cries  up,  is  a  Socinian  book,  wherein  the 
divinity  of  Christ  is  denied  ;  and  that  G  F.  is  chiefly  opposed 
for  asserting  the  divinity  of  Christ,  and  particularly  for  con- 
fessing that  Christ  was  in  being,  and  in  glory  with  the  Father, 
before  the  world  began.     Hence  it  is  observable,  this  adver- 


317 

sary  of  ours  makes  little  conscience  whom  he  takes  part  with, 
80  that  he  finds  them  to  be  enemies  to  us. 

He  now  questions  *'  whether  to  attain  to  perfection,  he  the 
privileaje  of  any  on  this  side  of  death."  p.  B5.  When  before  he 
hath  opposed  its  being  attainable  here,  and  put  it  otF  till  he  be 
in  heaven,  p.  50.  But  now  he  is  uncertain  whether  perfection 
be  attained  by  any  on  this  side  of  death.  He  should  have  appear- 
ed thus  ingenuous  at  first,  and  not  have  positively  opposed  that 
which  afterwards  he  questions.  But  this  is  according  to  the 
tenor  of  his  uncertain  and  confused  work. 


LUX  EXOKTA  EST 


OR  THE 


aiUdiEi^  ©s>iaiirs7(i  w)p 


DESPISED  QUAKER, 

WITH  EVIDENT  TESTIMONY  AGAINST  THE  DARKNESS  AND 
PREJUDICE  OF  THE 

OLD  ANABAPTIST. 

IN    ANSWER 

To  Henry  Grigg's  book,  styled,  "Light  from  the  Sun  of  Righteousness," 

(but  proved  an  effect  of  smoke  and  darkness,  proceeding  from 

the  pit  of  enmity  and  confusion;) 

Unnaturally  published  against  his  own  natural  sister  in  Rarbadoes,  chiefly, 

because  of  her  owning  the  people  of  God  called  Quakers,  and 

their  Principle, 

WHICH    IS    HEREIN    FURTHER   VINDICATED  J 

AND     HIS 

Erroneous  doctrines,  self-contrddidicns,  and  impertinent  exceptionSf 
arc  examined,  compared,  and  overturned* 


BY  GEORGE  WHITEHEAD. 


Neiirer^o  the  aRecI  iiidentand  judgment- 
Night  i$  come  iipt)!)  ynu.  and  the  day  is  become  dark  OTer  you. 


London — Printed  in  the  Fear  1673  : 

PHILADELPHIA— REPRINTED  BY  JOSEPH  RAKESTIUW, 
NO.  254  NORTH  THIRD  STREET. 

1824.. 


TO  THE  READER. 


Serious  Reader,  the  implacable  enmity  of  divers  Baptist  teach- 
ers against  us,  our  present  liberty  and  prosperity,  is  very  obvious, 
by  their  several  perverse  confused  pamphlets;  although  the  sad  ex- 
perience and  fruitiessness  of  coercion  has  not  been  shown  by  their 
valour.  They  have  cause  rather  to  be  abased  and  humbled  for  their 
timorously  obscuring  themselves,  (many  of  them,)  in  the  late  stormy 
times,  than  now  either  to  boast,  or  thus  come  croaking  out  in  warm 
weather,  with  blasphemy  and  revilings  against  the  light  of  truth,  or 
us  its  children.  As  also  for  their  many  divisions  amortg  themselves, 
contrary  to  this  man's  pretended  order  and  communion  of  him  and 
his  brethren  of  their  baptized  churches,  (as  in  page  53,)  being  di- 
vided about  principles  and  doctrines.  Some  of  their  leaders  and 
chieftains  preaching  up  a  personal  election;  others  general  redemp- 
tion ;  some  for  Christ's  dying  for  all ;  others  for  his  dying  but  for  a 
few;  some  for  the  Jews  seventh-day  sabbath;  others  opposing  it; 
some  holding  the  soul's  mortality  with  the  body,  others  its  immortali- 
ty. They  should  have  been  reconciled  among  themselves,  before 
they  had  thus  appeared  in  print  against  us  called  Quakers;  for  as 
vet  we  have  no  consistent  matter  from  them  to  deal  with. 


LUX  EXORTA  EST; 

OR  TUE 

LIGHT  SPRUNG  UP 

IW  THE 

DESPISED  QUAKER. 

I.    CONCERNING  THE  LIGHT  WITHIN. 

Tlie  li.i^ht  or  life  of  tlie  eternal  Word,  which  is  the  light  of 
men,  (John  i.  4.)  is  spiritual  and  divine,  as  is  that  Word  ;  and 
tlierefore  able  to  direct  man's  way  out  of  sin,  and  to  give  him 
power  against  it.  What  cruelly  and  partiality  does  he  there- 
fore, ("like  the  partial-minded  electioners,)  reflect  upon  God, 
in  saying,  that  <♦  this  light  or  illumination  of  the  eternal  Woid, 
leaves  man  like  the  priest  and  levitc  in  his  blood  and  wounds  ['■ 
and  yet  how  manifestly  is  this  contradicted  in  his  granting 
»*  that  by  this  light  mankind  may  come  to  understand  tliere  is  a 
God,  and  also  their  duty  as  he  is  their  Creator  ?"  Now  this  their 
duty  is  both  truly  to  love,  obey,  and  fear  him.  The  man  also 
grants  <♦  the  light  to  convince  them  f)f  sins,  and  teach  tliem  to  do 
unto  all  men.  as  themselves  would  be  done  unto;  and  that  if  the 
heathens  did  ftdlow  the  light,  (they  are  enlightened  withal  by 
the  glorious  Creator,)  tliey  would  shine  forth  in  the  principles 
of  morality  and  just  living."  p.  9.  It  appears  that  this  light 
in  all  men,  can  both  teach  them  their  duty  to  God  and 
to  one  another ;  so  it  would  teach  them  both  to  be  godly 
and  just.  Then  the  (juestion  is,  whether  all  that  are  so  taught, 
and  are  such,  be  they  called  heathens,  or  others,  be  not  in  reali- 
ty christians?  Can  a  man  be  godly  and  not  a  christian  ?  Surely 
if  the  heathens  do  mind  and  follow  so  much  light  as  God  has 
given  them,  they  shall  be  saved.  For  is  there  more  re- 
quired tlian  what  is  given  ?  Or  doth  God  condemn  men  for  not 
improving  more  than  he  gives  them  ?  JIow  (lan  they  then  be  in- 
excusable, or  left  without  excuse  before  him  ? 

This  opposer  is  not  only  cruel,  in  leaving  men  in  their  blood 
and  wountis,  though  they  follr»w  so  much  light  as  is  given 
them,  but  he  is  greatly  confounded  about  the  light  in  all  men  ; 
one  while    calling  it  «  The  substance  of  the  law  of  the  first 

1  S 


822 

covenant,"  (p.  11.)  another  while  he  saith,  "  that  law  was  a 
more  gh)ri<)us  miiiistiation,  and  did  convince  of  sin  more  clear- 
J^  than  this  light."  p.  10.  Whereas  the  inward  convincement 
or  C(jnviction,  does  not  arise  from  the  law,  merel}^  as  written 
without,  but  from  the  law  or  light  as  received  from  God  in 
the  heart.  Another  while  he  calls  it  '♦  the  spirit  that  God 
has  formed  in  man.  Zach.  xii.  1.  The  candle  of  the  Lord." 
p.  9.  Let  the  ingenuous  reader  judge  how  this  man  is  shatter- 
ed in  these  his  contradictions,  inconsistencies,  and  variations, 
and  how  plainly  he  has  broke  the  neck  of  his  own  cause  in  con- 
fessing »hat  the  Lord  Jesus,  as  the  eternal  Word,  enlighteneth 
all  m-'n.  For  Jesus  Christ  and  his  light  as  tht  eternal  fVordf  is 
the  Divine  and  highest  light. 

II.  CONCERNING  REDEMPTION,  JUSTinCATION,  &C. 

He  is  very  inconsistent  in  saying  that  «  redemption  and  jus- 
tification have  been  fully  completed  and  finished  by  our  Lord 
Jesus,  for  us,  once  for  all ;  and  that  the  debt  is  paid,  and  satis- 
faction made,"  (p.  14.)  while  yet  he  grants  that  ♦»  ignorance 
and  unbelief  as  chains  and  fetters  bind  many  in  satan's  king- 
dom." (p.  14.)  For  did  you  ever  know  of  any  so  fully  in  a  re- 
deemed and  justified  state,  while  so  actually  under  satan^s 
chains  and  felttrs  in  his  kingdom  ?  Or  that  any  should  be  thus 
detained  in  prison,  so  long  after  the  debt  is  paid  and  satisfac- 
tion made,  as  he  imagines  ?  But  in  this  notion  of  satisfuctionf 
he  appears  very  short  and  shallow  ;  though  it  be  not  a  scripture 
phrase,  as  T.  Danson  grants,  (S>nops  p.  19.)  and  though  it  de- 
p;  nd  but  upon  **  some  notions  of  law,''  as  Dr.  Owen  saith, 
Declar.  p.  150.  That  ail  men's  debts  should  be  so  strictly 
paid,  or  such  a  severe  satisfaction  made,  to  vindicate  justice, 
by  Christ  in  their  stead,  which  God  never  imposed  upon  the 
Son  of  his  love,  and  that  for  sins  past,  present,  and  to  come, 
(as  some  say,)  is  inconsistent.  Besides  the  gross  liberty 
this  gives  to  sin,  how  agrees  it  with  his  teaching  them  to  pray, 
«<  Forgive  us  our  debts  ?"  Math.  vi.  12.  For  what  needed  that, 
if  they  be  all  so  strictly  paid  in  their  stead?  Howbeit,  that 
Christ  in  another  or  more  acceptable  sense,  was  a  most  satis- 
factory (»ff<  ring  and  sacrifice  for  mankind,  for  a  sweet  smelling 
savour  to  God,  (Eph.  v.  2.)  we  confess  and  own.  And  that  he 
tasted  death  not  only  for  some,  but  for  every  man,  and  is  a  pro- 
pitiation for  the  sins  of  the  whole  world. 

And  that  men  are  not  justified,  nor  all  their  debt  paid  in 
their  stead,  while  they  are  actually  in  chains  in  satan's  king- 
dom, see  this  man's  concession  to  his  own  ccmfutation,  touching 
the  power  of  true  conversion  that  is  taught  by  Christ  and  his 
ministers,  viz.  "  That  a  man  must  repent,  that  true  repentance 


823 

is  a  thorough  change  of  the  mind,  and  that  it  consists  in, 
1.  A  clear  sight  and  sense  of  sin.  2.  Godlj  sorrow  in  the  sense 
and  burden  of  it.  3.  In  utter  abhorrence  and  forsaking  of  it. 
And  also — faith  is  required,  and  must  he  wrought  with  power 
in  the  hearts  of  the  penitent,"  &c.  p.  15, 16. 

Mark,  then,  here  is  some  debt  for  men  to  pay  through  the 
help  of  Clirist's  power  and  work  within.  But  to  go  round  again, 
he  slights  that  inherent  holiness  which  is  wrought  within,  and  accu- 
ses his  sister  for  not  having  a  deep  dependancy  on  that  sacrifice 
of  Christ's  "crucified  body  without."  p.  11..  The  truth  is,  she 
or  they  that  believe  Christ  to  be  risen,  and  know  his  power  in 
their  hearts,  may  think  it  improper  to  have  their  dependaney 
on  his  body,  as  crucified  without,  but  rather  on  him  that  lives 
for  ever,  as  knowing  the  blessed  effects  of  his  sacrifice,  to 
wit,  the  relief  an<l  redemption  which  his  flesh  and  blood  af- 
fords. 

His  saying  "  the  debt  is  paid,'*  and  yet  fearing  his  sis- 
ter's "  remaining  in  prison  and  darkness,  notwithstanding  her 
teacher  near,"  (p.  li.)  proves  no  more  against  the  light,  the 
inward  teacher,  than  against  Christ's  sufferings.  She  may  as 
well  say,  *«  brother  for  all  thy  dependance  upon  the  crucified 
body  without  thee,  I  fear  thou  art  yet  dead  in  thy  sins  and  in 
gross  darkness,  and  thou  takest  not  the  course  to  convince  me, 
nor  at  all  to  draw  my  heart  towards  thee  and  thy  brethren,  by 
such  sad  and  wicked  work  as  thou  makest  against  the  light." 

Concerning  his  water  baptism,  it  is  not  reasonable  in  him 
either  to  impose  it,  or  judge  us  transgressors  in  not  submitting 
to  it,  (p.  18,  27.)  until  he  prove  his  call,  or  himself  or  any  of  his 
brethren  commissioned  from  heaven,  as  John  was,  to  adminis- 
ter it.  For  we  do  not  own  it  to  be  Christ's  baptism,  and  until 
they  prove  themselves  so  called,  they  should  let  us  alone  with- 
out it,  we  being  content  with  the  one  baptism  of  the  Spirit. 

III.   0¥  THE  LORD^S  SUFPEK. 

The  drinking  of  the  fruit  of  the  vine  in  the  Father's  kingdom, 
and  the  eatitig  of  the  living  bread  which  comes  down  from  hea- 
ven, (John  vi.  Luke  xxii.  18,  30.  Mat.  26,  29.)  we  are  come  to 
witness,  and  so  to  partake  of  the  heavenly  passover,  and  the 
communion  of  the  body  and  blood  of  Christ,  which  wise  men 
can  judge  of.  (l  Cor.  x.  15,  16.)  And  the  power  and  coming  of 
our  Lord  Jesus  Christ  we  have  been  eye  witnesses  of;  so  that 
we  cannot  dote  about  signs  and  shadows,  as  you  carnal  profes- 
s<rt's  do,  whose  pretended  Lord's  supper  is  but  bread  and  wine, 
and  nu  more  than  a  sign,  type,  or  shadow,  which  the  clear  light 
of  the  gospel  and  its  dispensation  is  beyond.     And  in  it  there 


82-1 

is  no  need  of  those  shadows  for  a  sacred  memorial  of  Christ's 
death  ;  for  the  supposed  use  and  end  thereof  is  bettfr  supplied 
by  the  Divine  light  and  spirit  of  the  everlasting  gospel,  which 
hath  not  only  begotten  in  us  a  living  memorial  and  sense  of  the 
death  of  Christ,  and  blessed  effects  thereof,  but  hath  also 
britught  us  to  know  the  power  of  his  resurrection,  and  our  being 
risen  with  him.  So  that  we  are  nc»t  only  dead  with  him  from 
the  rudiments  of  the  world,  and  from  touching,  tasting,  and 
handling  those  things  that  perish  with  the  using,  afr«  r  the  com- 
mands and  doctrines  of  men,  but  also  being  risen  with  Christ, 
we  are  come  to  set  our  affections  on  things  above. 

Where  are  those  his  words  written  in  scripture,  viz.  that 
"  bread  and  wine  remain  in  full  force  until  Christ's  second 
coming  in  person  ?"  p.  19.  Where  do  the  scriptures  call  his 
second  app'  aiance  a  coming  in  person  P  \\liich  was  a  coming  to 
salvation.  Heb.  ix.  28.  But  this  mati  saitli,  ••  he  is  not  sn  come 
the  second  time,"  which  doth  conclude  that  all  the  primitive 
believers,  or  christians,  who  so  looked  for  his  second  coming, 
both  fell  short  of  salvation,  and  missed  and  were  disappointed 
of  their  hope  and  expectation,  which  is  a  sad  mistake. 

His  Srtving.  he  dare  not  be  wise  above  what  is  written,  (p.  29,) 
contradicts  his  asserting  that  which  derogates  from  what  is 
written,  viz. 

*<  That  Christ's  second  coming  to  salvation  is  in  person,  or  a 
personal  coming,"  (John  xvii.  11.  and  xiv.  19.)  whereas,  (nigh 
his  departure,)  he  said,  <*  I  am  no  more  in  the  wurld," 
and  "  yet  a  little  while  and  the  world  seeth  me  no  more, 
but  ye  see  me."  His  spiritual  appearance  was  to  be  in  the 
world,  and  he  universally  to  be  seen  in  judgment. 

As  for  tlLut  which  Paul  received  of  the  Lord,  1  Cor.  xi,  23, 
proves  not  that  he  received  outward  bread  and  wine  of  the  Lord, 
to  deliver  to  them,  till  Christ's  supposed  coming  in  person  again. 
But  he  received  of  the  Lord,  not  only  the  relation  how  Christ 
took  bread  and  the  cup,  &c.  and  so  of  the  administration  of  the 
sign  or  shadow,  but  the  communication  of  the  mystery,  viz.  the 
body  and  bloojl  of  Christ.  See  1  Cor.  x. 

And  this  was  that  bread  and  that  e\ip  spoken  of  1  Cor.  11.  28. 
And  he  further  shows  w hat  he  received,  and  what  he  delivered 
concerning  Christ  and  his  comings,  1  Cor.  xv.  1,  2,  3,  i.  5,  6, 
7,  S. — 2  Cor.  xiii.  .J.  As  for  the  Corinthians,  many  of  them  were 
carnal,  and  their  minds  too  much  in  outward  things  and  sha- 
dows, and  some  liable  to  run  into  idolatry.  And  the  apostle 
in  some  things  condescended  to  them  as  weaklings,  below  the 
spiritual  and  manly  understanding  ;  wherefore  their  i)iactice 
and  example  is  not  in  every  thing  binding  to  spiritual  men. 


32d 

IV.     OF   BAPTISM. 


H.  G.  asserts  from  Mat.  xxviii.  19,  20,  «<The  baptism  here 
spoken  i)f  is  tliat  of  water."  p.  23.  •♦  To  baptize  wiib  tb(>  holy 
Spirit,  is  the  alone  work  of  Jesus  Christ ;  and  it  never  was  in 
the  power  of  any  apostle  or  disciple  to  do  it."  p.  24. 

Answer.  This  man  contrary  to  his  pretence,  here  makes  him- 
self wise  above  what  is  written,  in  adding  to  the  command,  tl«at 
it  was  the  baptism  of  wa/er,  which  is  not  menticmed  in  the  com- 
mand ;  but  rather  it  appears  to  be  a  spiritual  baptism  which 
the  disciples  Avere  empowered  to  administer,  in  that  they  were 
to  teach,  baptizing  them  e<«  fu  ovo^«,  into  the  name,  &c.  which 
ho!.ut  imports  the  authority  and  power  of  Christ,  and  sometimes 
Christ  himself,  and  sometimes  reverence  and  worship.  See 
T.  C.'s  Lexicon.  The  man  is  very  rash  in  concluding  that 
it  was  never  in  the  power  of  any  apostle  to  baptize  with  the 
Holy  Spirit.  I  ask  him  if  the  true  ministers  were  not  endued 
with  power  from  on  high,  to  turn  and  convert  people  from 
darkness  to  light,  and  from  satan's  power  to  God  f  And  if  so, 
w  hat  is  this  short  of  the  Spirit's  baptism. 

His  meaning  from  Paul's  not  being  sent  by  Christ  to  baptize, 
but  to  preach  the  gospel,  (1  Cor.  i.)  is  '*  that  he  gives  us  to  un- 
derstand, that  to  baptize  was  not  the  alone  or  chief  business  he 
was  sent  to  do."  p.  27.  "  Alone  or  chief  business,"  is  his  own 
addition  to  Paul's  words.  What  need  he  give  them  to  under- 
stand, that  to  baptize  was  not  his  alone  business,  while  tiiey 
knew  he  was  more  a  preacher.  It  is  not  to  be  supposed,  that 
the  Corinthians  should  think  that  Paul  was  to  do  nothing  else 
but  baptize  or  plunge  them  in  water.  But  he  himself  gives  it 
as  the  chief  reason  why  he  baptized  none  but  those  few  men- 
tioned ;  namely,  "  for  Christ,"  saith  he,  "  sent  me  not  to  bap- 
tize, but  to  preach  the  gospel."  So  he  did  not  thank  God  for 
neglecting  part  of  his  commission,  in  baptizing  so  few,  but 
partly  to  prevent  their  wrong  use  thereof,  and  chiefly  because 
his  commission  did  not  extend  to  water  baptism. 

And  as  to  his  allegation,  to  prove  that  the  word  «7zof,"  is  not 
alwajs  used  as  an  absolute  negative,  (p.  27.)  he  cites  John 
vi.  27  :  ''Labour  not  for  the  meat  that  perisheth,  but  for  the 
meat  which  endureth,"  &c.  If  the  occasion  of  these  words  be 
minded,  ♦<  wof,"  will  prove  an  absolute  negative  in  this  place. 
Jesus  was  speaking  to  them  that  sought  after  him,  because  they 
did  eat  of  the  loaves,  (ver.  2G.)  and  were  filled,  for  which  end 
they   ought  notin  have  sought  after  him. 

And  admitting  his  instance  in  Adam,  that  he  was  not  deceived, 
namely,  that  he  was  not  first  deceived,  taking  in  the  word 
*<  first,"  from  the  verse  l»efore;  this  is  alti>gether  impertinent 
to  his  purpose,  about  Paul's  not  being  sent  to  baptize,  there 


826 

oeing  no  such  discovery,  that  Paul  was  sent  at  all  to  baptize; 
as  there  was  of  Adam  s  transgression,  but  the  contrary,  in  that 
Faul  expressly  said,  Christ  sent  me  not  to  baptize,  but  to  preach 
the  gospel. 

V.    OF  THE  ANOINTED. 

To  his  saying  the  word  Christ  signifies  one  anointed,  account* 
ing  it  absurd  to  say,  the  Spirit  or  Anointing  is  Christ,  (p.  37.)  I 
answer,  are  not  the  Father,  the  Spirit,  and  the  Word  one  ? 
Christ,  as  the  Sun  of  God,  is  God  s  Anointed.  And  is  it  not  granted 
that  he  was  the  Son  of  God  by  eternal  generation  i  And  so  was, 
before  he  took  upon  him  that  body  prepared  for  him,  called  the 
Lord's  Anointed  ;  (Psal.  ii.  2.)  whicii  word  anointed,  sometimes 
relates  to  his  being  set  up ;  or,  exalted  as  king.  «*  Yet  have  I 
set,  (or  anointed,  lieb.)  my  king  upon  Sion,  the  hill  of  my  holi- 
ness." ver.  vi.  As  also  to  his  being  endued  or  anointed  with 
power  from  on  high,  which  power  is  that  divine  unction.  And  in 
that  Christ  is  called  "  the  power  of  God,  and  the  wisdom  of 
God,"  (1  Cor.  i.  24,)  he  may  as  properly  be  called,  the  Anoint- 
ing, as  *'  where  the  Spirit  of  the  Lord  is,  there  is  liberty,  now 
the  Lord  is  that  Spirit."  This  anointing  is  not  an  outward 
nnction,  nor  outwardly  received  upon  tbe  flesh  or  body  ',  but 
being  a  divine  unction  of  glory  and  power  from  above,  it  is  in- 
wardly and  spiritually  received  by  an  immortal  seed  and  birth 
born  from  above,  as  that  which  is  born  of  the  Spirit  is  spirit. 
As  for  bis  terms  "  human  nature,"  and  "  glorious  unity  between 
the  divine  and  human  nature,"  (p.  36.)  he  talks  he  knows 
not  what,  and  beside  scripture  language.  The  word  human 
is  not  by  the  scriptures  applicable  to  Christ  in  glory,  but  origi- 
nally relates  to  the  earth,  and  so  to  the  body  of  man  as  coming 
thence.  But  Jesus  Christ  wai  the  Anointed,  as  he  was  the  Son 
from  the  Father's  substance,  (which  he  was  before  he  came  in 
the  flesh,  or  took  upon  him  that  body  that  was  prepared  for 
him,)  and  the  Anointed,  and  Saviour,  by  the  divine  power  given 
him,  when  in  that  body  upon  earth  ;  though  more  highly  exalted 
or  anointed,  as  ascended  far  above  all  heavens,  and  exalted  in 
the  Fatlier's  glory.  He  is  the  Anointed  and  Saviour  also,  as 
revealed  and  formed  in  the  saints  ;  (Gal.  iv.  19.)  the  Anointed 
as  set  up  from  everlasting  ;  the  Anointed  both  in  sufTerings  and 
in  glory  ;  the  Anointed  both  as  he  came  in  flesh,  and  as  coming 
and  revealed  in  the  spirit  in  his  people.  And  his  name  by  which 
life  and  salvation  comes,  and  is  given,  is  his  divine  nature  and 
power,  to  which  his  name  relates,  that  is  above  every  other 
name. 

One  thing  that  H.  G.  and  his  brethren  slumble  at,  and  at 
which  his  soul  is  wounded,  as  he  saith  (p.  30.)  is^  that  Christ 


327 

was  never  seen  with  an  outward  (or  rather  carnal)  eye,  which 
H.  W.  is  accused  of,  forsa>^ing,  *•  the  eternal  Souut  God  was  ne- 
ver seen  with  any  carnal  eye."  To  wijich  1  sa>,  the)'  should 
have  been  so  ingenuous  as  to  have  considered  the  inttMit  of  these 
words,  and  more  candidly  to  have  construed  thini  thus  :  Christ 
as  the  eternal  Word,  the  Lord  from  heaven,  the  only  begotten 
of  the  Father  in  his  spiritual  discovery,  as  the  image  of  the  in- 
visible God  and  brightness  of  his  glory,  cannot  be  seen  with  a 
carnal  eye.  Flesh  and  blood  hath  not  so  revealed  him  ;  the 
saving  light  of  Christ  never  was  nor  can  be  reacht-d  witl»  the 
carnal  eye.  He  that  seeth  the  Son,  and  believeth  on  him,  hath 
everlasting  life  ;  (John  vi.  iO.)  and,  as  saith  the  Son  of  God, 
"  he  that  seeth  me  seeth  my  Fatlier  also."  John  xii.  45,  and  xiv.  9. 
But  none  can  see  the  Father  with  a  carnal  eye,  therefore  none 
could  ever  see  the  eternal  Son  with  tiieir  carnal  eyes,  in  this 
sense  of  seeing,  which  extends  to  true  knowing.  John  viii.  19, 
and  xiv,  7.  Though  many  saw  the  body  or  person  of  Christ  in 
the  days  of  his  flesh,  wherein  he  was  crucified  and  put  to  death. 
The  Jews  and  persecutors  saw  him  in  that  sense  with  their 
outward  eyes,  when  they  neither  truly  saw  nor  knew  him  to 
their  salvation,  it  being  the  spirit  that  quickeneth.  And  such 
a  sight  of  Christ  as  that  of  his  body  or  outward  man,  no  reason- 
able man  can  be  so  absurd  as  to  say  it  was  not  obvious  to  the 
bodily  ejes,  and  it  is  equally  absurd  to  image  that  any  of  us 
should  intend  otherwise. 

Now  the  faith  of  these  Baptists  concerning  the  Son  of  God, 
according  to  their  carnal  discourse  of  him,  may  be  modelled 
into  this  or  the  like  argument,  viz.  If  Jesus  Christ,  the  Son  of 
^^God,  be  also  the  Son  of  man,  glorified  un  the  right  hand  of  God 
•^  in  heaven,  then  he  consists  of  an  human  body  of  flesh  and  bones, 
as  sOme  say ;  or  of  a  body  of  flesh,  blood  and  bones,  as  others 
say.  But  he  is  the  Son  of  man  glorified.  &c.  Ergo^  he  consists 
of  a  human  body,  either  of  flesh  and  bone,  or  of  flesh,  blood, 
and  bones,  in  heaven. 

Answer.  I  deny  their  varied  consequence  as  inconsequent  j 
foi'  Christ  was  called  the  Son  of  man  in  a  higher  sense  than  this 
human,  earthly,  or  carnal  sense,  which  they  represent  him  in, 
in  that  he  himself  said,  "  no  man  hath  ascended  up  to  heaven, 
but  he  that  came  down  from  heaven,  even  the  Son  of  man  which 
is  in  heaven,"  (John  iii.  13.)  and  *<  what  if  you  shall  see  the  Sim 
of  man  ascend  up  where  he  was  before — it  is  the  Spirit  that 
quickeneth,  the  flesh  profitteth  nothing."  John  vi.  62,  63.  Who 
will  affirm,  that  as  he  came  down  from  heaven,  or  as  he  was 
before  in  heaven,  he  so  consisted  of  a  carnal  human  body,  either 
made  upol  flesh  and  bone,  or  of  flesh,  blood,  and  bone,  in  their 
gross  and  carnal  sense.  John  the  Baptist  had  not  such  mean 
thoughts  of  Christ,  as  these  carnal  Baptists  have,  for  John 


••* 


328 

said,  '*  He  that  comctli  from  above  is  above  all,  he  that  is  of  the 
earth  is  cartlily,  and  speaketh  of  the  earth.  He  that  cometli 
froii)  heaven  is  above  all."  John  iii.  31.  And  the  flesh  of  the 
Son  of  man,  which  he  gave  for  the  life  of  the  world,  is  that 
bread  which  came  down  from  heaven.  John  vi.  50,  5i.  »♦  Ex- 
cept ye  eat  the  flesh  of  the  Son  of  man,  and  drink  his  blood,  yc 
have  no  life  in  you.''  vcr.  53.  Yet  that  the  name  Son  of  man 
was  applied  to  him  as  a  suffVrer,  and  as  he  said,  <♦  so  shall  the 
Son  of  man  be  three  days  and  three  nights  in  the  heart  of  the 
earth,*'  (Math.  xii.  40.)  I  deny  not.  But  this  doth  not  limit  him 
from  being  called  the  Son  of  man,  in  a  higher  state.  Each  of 
God  s  proj)hets  might  be  called,  (as  divers  were,)  a  Son  of  man  ; 
but  Christ,  the  great  pi'oj)het,  the  Son  of  man.  The  apostle 
distinguishes  between  the  first  man  and  the  second  man  thus  : 
*»  The  first  man  is  of  the  earth  earthly,  (or  human.)  the  second 
inan  is  the  Lord  from  heaven.*  1  Cor.  xv.  47.  Therefore  the 
second  man  is  not  human  in  their  sense,  nor  consisting  of  a 
human  or  earthly  body  as  the  first  man.  And  Eph.  iv.  9,  10, 
*'  now  that  he  ascended,  what  is  it,  but  that  he  also  descended, 
fii'st  into  the  lower  parts  of  the  earth — he  that  descended  is  the 
same  also  that  ascended  up  far  above  all  heavens,  that  he  might 
fill  all  things  ."  And  Phil.  iii.  21,  "  who  shall  change  the  body 
of  our  lowness,  that  it  may  be  fashioned  like  unto  his  glorious 
body,"  &c.  Now,  if  it  should  be  read  according  to  these  Bap-  ,% 
tists'  sense,  it  must  be,  who  shall  change  our  vile  bodies,  that  they 
may  be  fashioned  like  unto  his  human  body;  as  if  they  were  not 
such  already.  And  how  disproportionable  is  it  to  say,  Christ  I 
consists  of  a  human  body  of  flesh,  blood,  and  bones  in  heaven  ;  but  / 
the  saints  must  have  a  spiritual  glorious  body  in  the  state  of  ^% 
glory  hereafter  !  Yet  to  prevent  these  men's  scruples  concern-  L^ 
ing  our  owning  the  man  Christ,  or  the  Son  of  man  in  glorji^—  Tv 
I  tell  them  seriously,  that  I  do  confess  both  to  his  miraculous 
conception  by  the  power  of  the  Holy  Spirit  overshadowing  the 
virgin  Mary,  and  to  his  being  born  of  her  according  to  the  flesh, 
and  so  that  he  took  upon  him  a  real  body,  and  not  a  fantastical 
one  ;  and  that  he  was  real  man,  come  of  the  seed  of  Abraham  ; 
and  that  he  in  the  days  of  his  flesh  preached  righteousness* 
wrought  miracles,  was  crucified,  and  put  to  death  by  wicked 
hands  ;  that  he  was  buried  and  rose  again  the  third  day  ac- 
cording to  the  scriptures;  and  that  after  he  rose,  he  appeared 
diversely,  or  in  divers  forms  and  manners* — He  really  appeared 
to  many  brethren,  (1  Corinth,  xv.)  and  afterwards  ascended 
into  glory,  being  translated  according  to  the  wisdom  and  power 
of  the  Heavenly  Father,  and  is  glorified  with  the  same  glory 
which  he  had  with  the  Father  before  the  world  began,  being 

*  Mark  xrl  12.    Luke  xxiv.  36,  48.   John  xx.  19, 23,  24, 29.  Mat.  xxvili.  9,  10 


329 

«  ascended  far  above  all  heavens,  that  he  might  fill  all  things," 
whosi^  glorv  is  incomprehensible,  and  beyond  the  apprehension 
of  human  capacities. 

VI.    OF  JESUS  AND    HIS  BODY  ',   OF  MAN  AND   THE  BODY  OF  MAN. 

H.  G.  cavils  at  my  speaking  distinctly  of  the  body  of  Je- 
sus, in  that  Joseph  of  Arimathea  begged  the  body  of  Jesus; 
and  to  confute  me  herein,  he  instances  that  of  the  body  of  Saul, 
and  saith,  that  the  case  is  the  same,  and  the  b<tdy  of  Moses,  wliich 
the  devil  disputed  about,  p.  39,  40,  41,  But  in  this  1  cannot 
see  any  valid  matter  to  his  purpose,  noi*  wherein  lie  can  intend 
it,  unless  he  believes  that  the  soul,  or  spiritual  existence  of  man, 
dies  with  the  body.  The  devil  appeared  wiser  than  he,  con- 
cerning this  distinction,  in  that  his  disputing  about  the  body  of 
Moses,  implies  a  distincti<m  between  Aloses,  as  tt»  his  immortal 
existence,  and  the  body  of  Moses.  x\nd  that  he  did  not  con- 
found them,  as  this  man  does,  who  concludes  Jesus  Christ  to 
consist  of  a  human  body  of  flesh  and  bone,  which  the  original  be- 
ing of  no  man  properly  consists  of.  Though  to  prevent  cavils, 
and  for  quietness'  sake,  I  will  grant  him  thus  much,  that  the 
name  Jesus  Christ  is  indifferently  and  mutually  applied,  both  to 
his  spiritujal  being,  and  to  the  body  he  took  upcm  him,  and  that 
disiinctly  in  scripture,  although  the  names ,/1/essia/t,  Jesus,  Christ, 
the  Anointed,  the  image  and^/or7/t)f  the  invisible  God,  the  Word, 
the  Light,  the  Life,  &c.  do  more  eminently,  and  more  originally 
belong  to  him,  as  he  was  before  he  took  that  body  upon  him, 
which  he  called  '<  this  temple,"  and  it  was  called  '*  the  body  of 
Jesus." 

H.  G.  says,  "  What  a  strange  epitaph  would  this  man  write 
upon  a  tomb-stone ;  he  cannot  write,  here  lies  the  body  of 
Thomas  or  William,  &c.  but  rather  thus,  here  lies  the  Thomas 
of   Thomas."  p.  41. 

Reply.  This  more  properly  falls  upon  himself,  in  not  admitting 
that  distinction  touching  Jesus  and  the  bodtj  of  Jesus.  But  by 
concluding  and  confining  Jesus  Christ,  to  consist  of  the  mere 
body  of  flesh  and  bone,  and  that  he  could  not  be  Jesus  Christ, 
the  Saviour,  before  betook  upon  him  that  body,  this  man  cannot 
write,  *<  Here  lies  the  body  of  Thomas  or  William,"  &c.  (which 
implies  a  belief  of  an  immortality  of  the  man,  as  to  his  spiritu- 
ality,) but  rather,  «'  Here  lies  the  whole  man  Thomas  or  Wil- 
liam," without  admitting  of  any  such  immortality.  And  yet  I 
will  grant  him  as  before,  that  the  word  man  is  indifferently  ap- 
plied to  either  the  spiritual  being  or  body  of  man,  as  there  is 
an  inward  man  and  an  outward  man.  2  Cor.  iv.  16. 

"  God  created  man  in  his  own  image  ;"  and  yet  it  is  said, 
**  he    formed    man   of   the   dust  of   the    earth."     Gen.  i.  27, 

2T 


380 

and  chap.  ii.  7.  It  is  said,  that  <'tlie  rich  man  died  and  was 
buried,"  which  was  his  body,  "and  in  hell  he  lift  up  his  eyes," 
&c.  which  could  not  be  that  part  which  died  and  was  buried, 
but  the  immortal  part  or  soul,  (Luke  xvi.  T2,  23.)  yet  the  word 
man,  most  properly  and  originally,  (as  God  created  man  in  his 
own  image,)  belongs  to  his  spiritual  existence  or  being  j  for 
the  earthly  body  was  not  the  image  of  God. 

But  farther,  let  the  reader  observe  how  evidently  H.  G.  has 
contradicti^d  his  foregoing  stuff,  (for  a  human  Christ  consisling 
of  a  body  of  mere  flesh  and  bone,  against  my  distinction  con- 
cerning Jesus  and  his  bod^  that  was  put  to  death  and  buried, 
whiclj  was  also  raised,)  as  where  he  speaks  distinctly  of  Jesus 
and  his  body,  (p.  23.)  and  confesses  that  Christ  came  in  the 
JJesh — (p.  36.)  that  *»  he  hath  an  outward  glorified  existence" — 
that  he  hath  a  body,  (p.  46,  47.)  *«  Christ's  crucified  body," 
(p.  50.)  ''the  body  that  was  prepared  for  him."  (p.  79.)  ♦'  He 
did  assume  our  nature."  p.  SO.  He  had  the  very  <•  form,  shape, 
atid  fashion  of  a  man."  p.  81.  And  what  He  or  Him  was  this 
he  speaks  of.    Was  it  not  Christ,  the  Son  of  God,  the  anointed  ? 

And  to  his  arguing,  "that  if  Jesus  Christ  continues  a  man 
for  ever,  then  he  hath  a  body  of  flesh  and  bone  for  ever:"  this 
doth  not  follow,  but  is  falsely  deduced,  as  before  is  proved,  that 
man  both  did  and  doth  exist  when  he  hath  not  such  a  carnal 
body  as  he  intends.  Although  I  do  own  Christ  to  be  the  Hea- 
venly and  Spiritual  man  glorified,  and,  (in  a  more  sublime  and 
heavenly  sense,)  his  flesh  and  bone,  of  which  the  saints  arc 
members,  and  that  the  true  Christ  is  not  without  blood  to  com- 
municate, of  which  the  spiritual  communicants  drink. 

H.  G.  also  further  adds,  *«  unless  it  can  be  proved,  that  man 
can  exist  and  have  a  being  without  flesh  and  bone,  which  I  sup- 
pose, all  will  conclude  is  impossible."  p.  47. 

To  which  1  say,  this  is  not  only  confuted  by  what  I  have  said 
before,  but  also  by  himself,  where  he  confesses  the  coming  of 
the  Spirit  into  his  heart,  for  the  binding  of  the  strong  man  sa- 
tan.  p.  16.  Here  he  hath  found  out  a  man,  and  that  a  strong 
one  too,  to  wit,  satan,  whom  I  suppose  he  deems  not  a  man  made 
up  or  consisting  of  flesh  and  bones,  though  be  be  called  th6 
strong  man.  But  the  Heavenly  and  Spiritual  man  Christ  Jesus 
is  stronger  than  he. 

VII.    OF  THE  KBSUKRECTION, 

As  for  his  insinuating  against  us,  that  we  deny  tlie  resurrec- 
tion of  the  dead,  or  of  the  body,  (p.  41,  42,  43.)  this  accusation 
is  not  only  in  general  terms,  but  it  is  notoriously  false,  as  may  be 
evinced  not  only  in  many  of  our  books  and  writings,  but  also  by 
our  deep  sufferings  for  Christ ',  so  that  if  in  this  life  only  we 


had  hope,  we  were  of  all  men  most  miserable.  It  is  true,  there 
hath  been,  and  is,  a  controversy  between  us  and  some  others 
about  that,  or  the  like  unlearned  question,  which  they  have 
been  busy  to  obtrude  upon  us,  viz.  "  How  are  the  dead  raised, 
and  with  what  body  ?''  Which  we  have  answered,  as  the  apostle 
did  such,  "  Thou  fool,  that  which  thou  sowest  is  not  quickened 
except  it  die,  and  thou  sowest  not  that  body  that  shall  be,  but 
bare  grain,  it  may  chance  of  wheat,  &c.  but  God  giveth  it  a 
body  as  itpleaseth  him,  and  every  seed  his  own  body,"  or  its 
proper  body.   1  Cor.  xv.  .35,  36,  37,  38.  &e. 

B  ut  to  prove  the  arising  of  the  same  bodies  buried  in  the  graves, 
he  perverts  and  miscites  Phil.  iii.  21,  thus,  "  he  will  change 
our  vile  bodies,  and  fashion  them  like  unto  his  glorious  body;" 
whereas  Phil.  iii.  21,  is  in  the  singular,  vile  bodijf  or  rather, 
"he  shall  change  the  body  of  our  lowness,"  or  our  suffering 
body,  "that  it  may  be  fashioned  like  unto  his  glorious  body."* 
Now  the  body  of  their  lowness,  or  humility,  rl  a-^f^x'  nii  rareivu' 
<rea>i  t^f*,av  comprehended  the  whole  sufFeiing  estate  of  the 
church.  I  confess  that  the  resurrection,  change,  and  trans- 
lation, or  transfiguration,  (as  some  render  it,)  of  the  just  or 
righteous,  extends  not  only  to  a  resurrection  from  sin,  corrup- 
tioti,  and  weakness,  but  to  an  arising  out  of  a  suffering  state  into 
glory.  And  as  God  knows  how  to  deliver  and  raise  up  tiie  righ- 
teous, out  of  temptations,  trials,  and  sufferings,  so  he  knows 
how  to  reserve  the  unjust  unto  punishment,  and  unto  the  day  of 
destruction.  For  both  shall  rise  to  their  several  ends  and  re- 
wards;  yea,  the  sea,  death,  hell,  and  the  grave,  shall  "deliver 
up  their  dead"  to  be  judged,  &c.  and  "  he  giveth  to  every  seed 
his  own  proper  body,  as  he  pleaseth."  And  we  know  that  if 
our  earthly  house  of  this  tabernacle  be  destroyed,  we  have  a 
building  given  of  God,  that  is,  a  house  not  made  with  hands,  but 
eternal  in  the  heavens.  "Flesh  and  blood  cannot  inherit  the 
kingdom  of  God."  1  Cor.  xv.  50.  H.  G.  says,  "  by  flesh  and 
blood  the  apostle  doth  intend  corruption,"  (p.  44.)  whereas  the 
apostle  spake  of  them  distinctly,  viz.  "  flesh  and  blood  cannot 
inherit  the  kingdom  of  God,  neither  doth  corruption  inherit  in- 
corruption."  'Fosay  that  by  flesh  and  blood  he  intends  corrup- 
tion, is  no  answer  to  their  question,  "  with  what  body  are  the 
dead  raised  r"  &e.  Which  though  reproved  as  focdish,  yet  not 
so  foolish  as  to  ask  whether  corruption  be  raised?  And  more 
absurd  it  is  to  imply,  that  by  flesh  and  blood  he  doth  not  intend 
body,  but  only  corruption. 

Again,  H.  G.  to  prove  the  rising  of  the  same  bodies,  cites 
Job  xix.  25.  "  In  my  flesh  shall  [  see  God,  whom  I  shall  see 
for  myself,  and  mine  eyes  shall  behold,"  &c.  p.  44,  45. 

*  And  so  he  luth  dealt  with  Acts  i.  11.  saying-,  "  in  the  same  manner ;" 
(p.  21 .)  instead  of  **  in  like  manner." 


332 

B}'  this  his  instance  it  appears  what  gross  apprehensions  he 
hath  of  God,  while  he  thinks  to  see  hiiii  wiili  iiis  liodiiv  or  car- 
nal eyes,  to  which  no  heing  nor  thing  is  visibit-  or  obvious  hut 
what  is  ot"  an  outward  oi-  corporeal  substance,  or  t'ormal  limiied 
matter,  which  an  infinite  cttinal  Spirit  is  not.  For  God,  who 
is  that  Spirit,  is  invisible;  therefore  Job  <lid  not  speak  of  his 
bodily  ejes,  but  of  his  spiritual,  who  afterwards  said  unto  the 
Lord,  '*  I  have  heard  of  thee  by  the  hearing  of  the  ear,  but 
now  mine  eye  seeth  thee,"  (Job  xlii.  5.)  which  cannot  be  un- 
derstood of  his  seeitig  him  with  his  bodily  eye.  H.  G.  pre- 
tends to  know  the  state  or  manner  of  the  saints'  being  in  gloiy, 
telling  us  that  ♦»  all  deformity  sliall  be  done  away,"  (p.  4i.)  and 
that  **  these  vile  bodies  shall  be  fashioned  like  unto  Christ's 
glorious  body."  How  then  shall  thev  be  these  very  same  earth- 
ly and  numerical  bodies  :  many  whereof  are  not  only  deformed, 
but  greatly  defective,  both  as  to  infants  and  aged,  that  die. 
And  his  confessing  to  2  Cor.  v.  1,  2,  doth  appear  a  contradic- 
tion to  himself  pljin  enough,  if  rightly  considered.  It  is  pro- 
bable this  man  has  as  strange  conceits  about  the  resurrection, 
as  T.  Vincent  in  his  book  of  the  coming  of  Christ  to  judg- 
ment, and  of  the  resurrection.  But  I  cannot  look  upon  either 
him  or  the  Baptists  to  be  such  divine  philosophers,  as  either  to 
know  or  define  the  manner  of  the  saints'  existence  in  heaven 
and  glory ;  but  rather  that  they  are  imaginary,  and  intruders 
therein,  though  it  would  belter  become  them  to  acquiesce  with 
God's  will  and  jileasure  concerning  such  mysteries  as  are  be- 
yond their  capacities.  I  expect  some  of  them,  in  their  busy 
minds,  will  give  me  further  occasion  to  speak  to  this  weighty- 
point  of  the  resurrection,  though  it  be  a  matter  I  never  desired 
to  make  public  controversy  of,  it  being  beyond  human  capa- 
cities. 

VIII.   OF  THE  WORD,  THE   LIGHT,  THE  SUFFERINGS  OF  CHRIST, 
AND  HIS  WORK  WITHIJS. 

H,  G.  "  There  is  a  great  difference  between  the  essence  and 
body  of  the  sun,  and  its  beams  or  rays  ;  for  though  the  sun  by 
its  rays  doth  give  light  to  all,  yet  is  not  the  essence  or  body  of 
the  sun  in  them.  So  in  like  manner,  though  the  Word  be  the 
true  light  which  lighteth  every  man,  yet  is  he  not  essentially  in 
their  hearts."  p.  48,  49. 

Answer.  He  hath  strained  his  simile  too  far,  and  thereby 
hath  denied  the  omnipresence  and  infiniteness  of  God,  whose 
presence  filleth  heaven  and  earth.  The  sun  and  its  rays  and 
beams  are  finite  and  limitable  ;  but  so  are  not  God  and  his  illu- 
mination. And  thus  to  limit  and  circumscribe  God  and  his 
light  or  shining  to  be  as  the  sun  and  its  beams,  doth  manifest 


338 

such  gross  apprehensions  of  God,  as  he  did  before  in  expecting 
to  see  him  with  bodily  eyes.     And  this  relates  to  the  old  heresy 
of  the  Jlnthropomorphites  or  monks  in  the  deserts  of  Egypt,  as 
also  to  that  of  the  present  JIugLetonians,  wlio  imagine  God  to  be 
a  personal  or  bodily  existence  circumscribed  as  to  place,  deny- 
ing  him  to  be  an  infinite  Spirit.     Yet  thus  far  1  will  admit  of 
his  simile,  by   a  reason  of  the  contrary,  that  as  the  natural 
created  sun  immediately  sends  forth  its  beams  or  rays  which 
are  natural,  and  which  influence  the  earth  with  the  virtue  of 
the  sun  ;  so  the  eternal  increated  Spirit  or  Word,  doth  shine  and 
show  forth  its  own  immediate,  increated.  Divine  light  and  vir- 
tue  in  tlie  hearts  and  souls  of  mankind.     As  the  sun  is  natural 
and  created,  so  is  its  light  or  shining  ;  and  as  God  the  eternal 
Word  is  increated  and  supernatural,  so  is  his  immediate  shining 
or  ligbt  in  the  hearts  and  souls  of  mankind.     And  as  a  man's 
eye  is  directly  set  towards  the  sun,  in  the  least  beam  thereof, , 
shining  through  any  crevice  into  any  dungeon,  cell,  or  other 
obsciire  place,  it  sees  directly  the  sun  itself;  so  the  eye  of  the 
soul  being  directed  towards  God  by  the  least  appearance  of  his 
Divine  and  immediate  shining  or  illumination,  therein  it  hath 
a  sight  of  God,  and  the  soul  thereby  comes  to  feel  his  virtue  and 
power  in  waiting  upon  him.     And  for  this  man  to  conclude,  that 
this  light  of  the  eternal  Word  "  cannot  teach  and  reveal  to 
man  the  Lord  Jesus  Christ,"  (p.  50.)  is  to  deny  Jesus  Christ  to 
be  the  Word,  or  that  true  light  that  enlighteneth  every  man, 
whereas  his  illumination  directs  man  immediately  to  himself  as 
it  is  eyed  and  minded. 

He  also  is  as  narrow,  shallow,  and  partial,  in  concluding  the 
light  ♦<  will  not  reveal  to  man  his  Saviour  without  the  help  of  the 
scriptures.''  p.  50.  This  is  a  strange  undervaluing  of  the  light 
of  Christ.  What  then  did  tbe  scriptures  proceed  from  ?  Was 
it  not  the  light  ?  And  what  shall  become  of  all  those  nations  and 
people  that  have  not  the  scriptures,  if  this  be  true  ? 

It  is  none  of  our  assertion,  "  that  Christ  in  his  death  and  suf- 
ferings, was  only  a  pattern  or  example  of  that  which  must  be 
wrought  over  again  in  us."  For  though  we  own  him  to  have 
left  an  example,  yet  he  was  more  than  an  example,  and  he  not 
only  ended  the  types,  but  was  a  sacrifice  and  offering  for  man- 
kind, and  opened  the  new  and  living  way,  giving  testimony  of 
God's  free  love  towards  all,  and  making  way  for  the  enforcing  of 
the  new  testament,  or  covenant  of  life.  But  yet  that  either  all 
or  any  men  are  cleansed,  or  justified,  or  saved,  merely  by  the 
outward  sufferings,  crucifixion,  death,  or  blood-shed  of  Christ, 
the  scripture  proves  not,  but  by  Christ  himself,  and  his  blood, 
life,  spirit,  and  power,  nor  yet  that  men  are  acquitted  or  saved 
by  their  outward  application  thereof.  And  this  man  to  his  own 
confutation  confesses  to  the  power  of  Christ's  Spirit  being  risen 


334 

in  MS,  for  our  sanctification  and  renovation,  as  well  as  Christ 
was  raised  from  the  dead  for  our  justification,  p.  54.^  Then  all 
is  not  fully  done  by  his  death  without  them,  but  both  the  end 
and  mystery  of  the  cross,  sufferings,  and  death  of  Christ  with- 
out, must  be  known  and  fulfilled  within.  See  Philip  iii.  10. 
Although  this  man  seems  not  willing  to  hear  of  Christ's  being  a 
pattern  or  example  of  that  which  must  be  wrought  over  again 
in  us,  (p.  50.)  yet  in  contradiction  to  this  he  saith,  "  the  Lord 
Jesus  Christ  hath  wrouglit  redemption  and  salvation  for  me, 
and  revealed  this  by  his  Word  and  Spirit,  and  worked  it  in  me." 
p.  52.  It  is  well  that  in  any  measure  he  is  made  to  acknowledge 
to  this  inward  work  of  Christ. 

IX.    FURTHER  ABOUT  THEIR  ORDINANCES. 

He  pleads  for  their  shadowy  aind  carnal  ordinances  to  conti- 
nue, under  this  notion,  viz.  ««  Under  his  shadow  I  have  with  the 
spouse  sat  down,  and  his  fruit  is  and  hath  been  sweet  unto  my 
taste."  p.  53.  This  is  a  very  impertinent  instance,  and  alto- 
gether improper,  to  reckon  bread,  wine,  and  water-baptism, 
that  shadow  of  the  soul's  beloved,  to  wit,  Christ,  that  the  spouse 
sat  under ;  seeing  the  Lord  himself  saith,  I  will  be  a  shadow 
from  the  heat,  and  a  refuge  from  the  storm.  And  we  are  so  far 
from  believing  these  carnal  ordinances  to  be  the  direct  shadow 
of  the  soul's  beloved,  in  that  near  sense  that  we  looked  upon 
him  to  be,  that  he  is  yet  to  prove  them  appointments,  institu- 
tions, and  ordinances  of  Christ,  or  of  necessity  to  continue  in  the 
church  notwithstanding  his  spiritual  coming  and  revelation, 
which  he  hath  not  done,  much  less  that  they  are  spiritual  or  of 
a  "spiritualness,"  as  he  saith,  (p.  69  and  60.)  which  he  hath 
manifestly  contradicted,  in  granting,  "  they  are  but  the  sign, 
the  shadow,  the  shell,  and  Christ  the  substance."  p.  53,  54. 
For  my  part,  I  do  not  look  upon  either  John's  baptism,  or  the 
supper  of  Christ  and  his  disciples,  at  which  they  ate  the  passo- 
ver,  to  be  institutions  and  ordinances  originally  appointed  by 
Christ,  or  enjoined  to  all  that  should  succeed  in  the  gospel  and 
true  church.  But  rather,  though  they  were  not  directly  enjoin- 
ed by  the  law  of  Moses,  as  we  say,  modn  ^ forma  ;  yet  that  they 
did  more  naturally  relate  to  that  former  disi)ensation  of  sha- 
dows, than  to  that  of  the  gospel  and  new  covenant.  And  John's 
baptism  was  rather  for  a  consummation  of  the  Jews'  divers 
sprinklings  and  washings  under  the  law,  comprehending  them 
in  order  to  end  them,  and  Christ's  eating  the  passoAcr  and 
drinking  with  his  disciples,  (Luke  22.)  was  as  a  consummation 
of  the  Jews'  feasts  under  the  law,  viz.  that  of  the  passover  and 
others,  according  to  the  relation  given  at  large  concerning  the 
ecclesiastical  rites  of  the  ancient  Hebrews,  by  T.   Goodwin  in 


335 

his  Antiquities  of  the  Jews,  called  Moses  and  Jlaron,  p.  86,  87, 
88,  89,  90,  91,  and  forward.  And  that  saying,  «•  as  often  as 
you  do  tins,"  is  not  a  command,  and  "  this  do  in  remembrance  of 
me,"  and  •'  ye  show  the  Lord's  death  till  he  come,"  limit  a  time 
for  its  discontinuance.  For  *'  till  he  come"  must  either  respect 
his  next  coming,  or  render  not  only  his  coming  after  he  was 
risen,  but  his  spiritual  coming  and  revelation  in  his  saints,  no 
coming,  which  were  absurd  and  anti-christian  ;  and  there  was  a 
time  to  sliow  forth  his  life  as  well  as  his  death. 

His  saying,  »<  The  sign  and  thing  signified  God  hath  joined 
together,"  (p.  54.)  is  again  contradicted  by  his  granting  "  a 
person  may  find  a  shell  and  have  no  kernel  in  it."  p.  54.  To 
which  [  add,  that  God  hath  joined  the  sign,  or  shadow,  and 
the  substance  together,  so  to  continue,  I  deny,  or  that  the 
scripture  any  where  so  saith.  But  as  for  these  JBaptists'  shells, 
husks,  and  shadows,  they  are  Doth  dry  and  empty,  and  the  Lord 
is  departed  from  them,  so  that  neither  life  nor  substance  is  to  he 
found  in  them,  but  a  dark  spirit  of  enmity  and  opposition  against 
the  true  power  and  life,  is  centered  in  them  :  yea,  the  same 
spirit  which  walketh  in  dry  places.  I  wish  they  were  truly 
sensible  of  it. 

X.    OF  KNOWING    CHRIST,  AND  HIS  COMING,  REItiN,  AND  DEITY. 

Upon  2  Cor.  v.  16.  "Though  I  have  known  Christ  after  the 
flesh,  yet  from  henceforth  know  I  him  so  no  more,"  H.  G.'s 
exposition  is,  "  that  the  word  knorv  here,  doth  hold  forth  to 
esteem,  regard,  allow,  or  to  approve  by  way  of  preference." 
p.  58. 

Now  if  we  read  his  exposition  herein  upon  the  text,  it  runs 
thus,  viz.  Though  I  have  known,  or  esteemed,  regarded,  or  ap- 
proved Christ  after  the  flesh,  by  way  of  preference,  yet  from 
henceforth  do  I  esteem,  regard,  or  approve  of  him  so  no  more; 
and  then  how  must  1  regard  and  prefer  him,  but  after  the  spirit, 
and  in  his  spiritual  manifestation,  as  I  know  him  in  me  to  be 
my  hope,  life  and  stay.  But  how  does  this  agree  with  his  de- 
scription of  Jesus  Christ,  as  the  alone  Saviour,  "  as  consisting 
of  a  human  body  of  flesh  and  bone,"  as  before,  (p.  31  and  55,) 
and  with  his  saying  that  ♦*  the  Spirit  or  blessed  Comforter  can- 
not be  the  Saviour  and  Mediator."  p.  46.  But  this  he  has  also 
eminently  contradicted,  in  confessing  that  "  the  power  of 
Christ's  spirit  risen  in  us,  is  for  our  sanctification  and  renova- 
tion," p.  54.  To  which  I  add,  that  the  apostle  witnessed  that 
the  ingrafted  Word  is  able  to  save  your  souls,  or  the  Word  that 
is  grafted  in  you,  as  some  have  it.  Jam.  i.  21.  And  see  1  Pet. 
i.  23.  The  spirit  is  life,  giveth  life,  quickeneth,  sanctifieth,  it- 
self maketh  intercession.    And  « if  ye  through  the  spirit  mor 


336 

tify  the  deeds  of  the  flesh  ye  shall  live."  Rom.  viii.  13.  There» 
fore  the  Word  and  Spirit,  (wiiich  are  one,)  do  save  the  obedient. 

H.  G.  says,  •<  some  ot"  those  gazers  and  waiters  (viz.  that 
look  for  Christ's  personal  reign)  were  Paul,  Peter  and  John, 
yea,  all  the  primitive  saints,  though  Christ  was  come  in  spirit 
to  them  as  gloriously,"  &c.  p.  60. 

I  deny  that  they  were  any  such  gazers,  after  Christ's  ascen- 
sion and  glorious  spiritual  appearance  and  revelation  in  them. 
He  hath  herein  aspersed  Paul,  Peter,  and  John,  and  all  the 
primitive  saints,  with  gazing  for  Christ's  personal  reign,  which 
he  reckons  his  second  coining  to  salvation  ;  wherein  he  hatli  not 
only  rendered  all  <he  saints  and  former  witnesses  of  Christ  to 
be  such  uncertain  gazers  ahj'oad,  but  their  h(ipe,  expectation, 
and  faitli,  ineffVctual  and  fruitless  as  to  such  a  coming,  and  they 
to  be  disappointed  of  salvation.  For  such  a  personal  coming  and 
reign  of  Christ  as  tiiis  man  speaks  of,  they  attained  not  in  tiieir 
davs,  neither  is  it  yet,  nor  are  Baptists  like  to  see  such  a  per- 
sonal reign,  though  he  has  rendered  all  the  primitive  saints  ga- 
zers and  waiters  for  it ;  whereas  Christ  said  to  his  disciples, 
**  Verily  I  say  unto  you,  there  be  some  standing  here,  which 
shall  not  taste  of  death,  till  they  see  the  Son  of  man  coming  in 
his  kingdom,"  Mat,  (xvi.  28.)  or  "till  they  have  seen  the  king- 
dom of  God  come  with  power."  Mark  ix.  1. 

As  for  H.  G.'s  human  personal  Christ,-  consisting,  or  merely 
made  up,  of  flesh  and  heme,  finite,  weak,  subject  to  passion  as 
we  are,  who,  as  such,  he  deems  the  alone  Saviour,  with  his  un- 
scriptural  expressions  he  puts  upon  him,  as  "outward  exist- 
ence, personal  existence,  personal  subsistence,  human  nature, 
second  person  of  the  trinity,"  &c.  (p.  46,  S3,  94.)  and  yet  in 
contradiction  he  is  made  to  confess  him  to  he  the  "  most  High 
God,"  p.  80.  "Jesus  of  Nazareth  truly  God,  the  most  High 
God  as  is  the  Father,  and  of  the  same  substance  and  essence, 
yet  distinguished  from  the  Father,  as  touching  his  personal  sub- 
sistence ;"  (p.  S3.)  I  cannot  but  look  upon  this  relation  to  be 
nonsensical,  and  confusedly  intermixed  with  those  unscriptural 
terms,  of  which  let  the  ingenuous  reader  judge,  that  can  distin- 
guish between  the  body  which  Christ  took  upon  him,  and  the 
Divine  being.  Thus  to  represent  Jesus  Christ  as  a  mere  body, 
<*  consisting  of  flesh  and  bone,  human  nature,  finite,  weak,"  &c. 
and  then  to  say,  "He  is  the  most  High  God,  of  the  same  es- 
sence," &c.  tends  farther  to  stumble  and  keep  distant  both  Jews 
and  others.  And  his  notion  that  he  is  only  a  Saviour  after  this 
imaginary,  human,  or  earthly  manner,  he  hath  sufficiently  con- 
futed by  these  reasons,  wherewith  he  proves  Jesus  Christ's 
Deity,  or  being  God,  and  as  such  the  Saviour,  or  he  who  givetk 
power  unto  others  to  become  the  sons  of  God.  From,  1.  His 
name  « the  mighty  God,"  "  the  true  God,"  "  the  only  wise  God,'" 


837 

**  God  blessed  for  ever."  (Isa.  ix.  6. — 1  John  v.  20. — Jiide  25, 
and  Rom.  ix  5.)  2.  His  makinii^  and  creating  the  world.  (Jolin 
i.  1,  3. — C(d.  ii.  16. — Heb,  ii  10.)  3.  His  upholding  and  pre- 
serving the  whole  creation.  (Heb.  i.  3. — Col.  i.  17.)  4.  His 
knowing  all  things.  (John  xii.  17,  and  ii.  2'h,  25. — Psa.  exxxix. 
and  iv.  lO. — Job  xxxvi.  4.  and  ch.  xxxviii.)  5.  His  searching 
the  heart.  (Jer.  xvii. — Rev.  ii.  23.)  6.  His  being  the  first  and 
the  last.  (Isa.  Ixiv.  6,  and  Ixviii.  12. — Rev.  ii.  S,  17.)  7  [lis 
having  spiritual  wiirship  or  divine  adoraiion  due  to  him.  (Mat. 
viii.  2.  and  xxviii.  17. — Luke  xxiv.  52. — John  viii.  38. — !leb. 
i.  6  — Phil.  ii.  10.)     8.  His  having  power  to  forgive  or  p;  rdon 

iniquity.  (Mat.  ch.  ix.  and  Mark  ii.  5 Luke  v.  21.)     9.  In  tliat 

the  saints  ought  to  pray  to  hini.  (Acts  ix.  14. — Rom.  x.  9, 10.— 
1  Cor.  i.  2.)  10.  His  having  power  to  give  the  holy  Spirit  and 
saving  grace.    (Mat.    iii.    11. — Mark  i.    4. —  Eph.  iv.    S,   9.) 

11.  His  being  equal  with  God.  (Phil.  ii.  *-,  7. — Zaeh.  xiii.  7.) 

12.  His  having  power  to  lay  down  his  life  and  to  take  it  up 
up  again  (Jolni  ii.  19.  and  x.  18.)  13.  His  being  the  object, 
autlior,  and  finisher  of  the  true  believers'  faitli.  (John  xiv.  1. 
and  ix    35 Heb.  xii.  2.) 

14.  He  who  can  by  his  own  name,  proper  power  and  author- 
ity, give  power  unto  othei's  to  become  the  sons  of  God,  must 
needs  be  God  himself.  But  that  Christ  doth  and  can  do  this  is 
evident,  John  i.  11,  12.  He  doth  ado|)t,  regenerate,  or  make 
others  the  children  of  God,  by  tlie  effectual  working  of  his  bless- 
ed spirit  in  the  heart,  by  which  they  are  interested  in  all  the 
privileges  of  the  covenant  of  grace,  which  none  can  do  save 
God  alone,  p.  91,  92.  Thus  far  H  G.  to  his  own  eminent  eon- 
futati(»n  and  contradiction,  hath  assented  to  truth  in  words;  and 
that  Jesus  Clirist  is  the  object  of  faith,  and  giver  of  power  to 
men  to  become  the  sons  of  God  ;  and  that  he  makes  them  his 
children  by  the  effectual  workings  of  his  blessed  Spirit  in  their 
hearts,  even  because  he  Is  God  eternal,  in  that  none  can  do 
those  but  God  alone,  according  to  Isa.  xliii.  lO.  11, 12.  and  xlv. 
14,  and  xlix.  26,  and  Ixiii.  8. — Jer.  xiv.  8. — Hos.  xiii.  4. — 
1  Tim.  i.  1,  and  iv.  10. — Jude  xxv.  But  how  doth  H  G.'s 
confession,  and  these  scriptures,  agree  with  the  description  he 
gives  of  Jesus  Christ  as  Saviour,  and  as  the  only  true  Christ, 
viz.  »•  That  he  consists  of  a  body  of  flesh  and  bf»ne.  human  na- 
ture, being  finite,  weak,  subject  to  passicm  as  we  are  ?"  (p.  94.) 
Let  the  reader  Judge  how  gross  and  confused  he  is  in  tin  se 
matters,  and  whether  the  true  Ciirist  and  Saviour  doth  either 
consist  of  an  earthly  nature  or  finite  being,  or  was  subject  to 
passion  as  fallen  men  arc  ? 

The  truth  is,  this  man  has  confessed  more  to  the  Deitv  and 
divine  power  of  Chrjst,  and  so  to  his  ability  to  save  and  beget 
men  to  himself  as  ^od  alone,  than  most  of  tite  Baptists  that  I 

2  U 


338 

have  met  with  before.  For  one  of  his  brethren,  to  wit,  W.  Bur- 
nf'l,  a  prt-acher,  saith  in  his  book  called  "  The  Capital  Piirici- 
plt'S,"  (p.  35,)  "  That  Christ,  as  he  was  the  Word  which  was 
God,  was  not  a  Saviour,  as  he  was  God  he  could  not  save  man," 
which  denies  the  oninipotency  of  God.  But  II.  G.  grants  that 
it  is  the  power  and  spirit  of  God  himself,  or  God  alone  that 
doth  regenerate  and  make  men  his  children.  Whence  it  tollows, 
that  it  was  not  merely  the  outward  body  of  Jesus  that  was  the 
Saviour,  though  he  w^as  a  Saviour  in  that  body,  but  it  was  by 
the  Divine  power  or  holy  Spirit  of  the  Father  in  him. 

XI.  HIS  ERRONEOUS  DISTINCTIONS  ABOUT  THE  LIGHT. 

But  H.  G.  accounts  the  light  and  knowledge  of  God  as  Crea- 
tor, that  was  given  to  the  Gentiles,  (Rom.  i.  19,  and  chap.  ii.  14, 
15.)  *»  but  the  li^ht  of  the  moon  to  guide  their  paths,"  and  so 
mucii  inferior  to  that  of  "  a  crucified  Jesus,  that  it  leaves  them 
utterly  void  ot  the  saving  knowledge  of  the  gospel,  and  of  a  cru- 
cified Jesus."  p.  68,  69.  Mark  here,  how^  he  hath  undervalued 
the  light  and  knowledge  of  the  glorious  Creator,  whom  before 
he  has  in  words  exalted  above  all,  in  the  work  of  regeneration, 
accounting  Christ  as  man,  but  finite,  weak,  &c.  But  now, 
alas  !  with  him,  the  light  and  knowledge  of  the  glorious  Creator, 
is  but  the  light  of  the  moon  in  comparison  of  the  light  and 
knowledge  of  Christ  as  man,  though  in  that  weakness  as  cruci- 
fied !  How  egregiously  he  is  involved  in  gross  confusion  and 
self-contradiction  in  these  things,  he  that  runs  may  read  ;  and 
no  such  distinction  nor  contrariety  between  the  light  of  God 
and  the  light  of  his  Son  is  owned  in  scripture,  for  •*  I  and  my 
Father  are  one,"  saith  Christ :  and  the  Father,  Word,  and  holy 
Spirit  are  one. 

And  the  same  life  which  was  in  him  was  the  light  of  men, 
(John  i.  4.)  and  this  life,  which  in  due  time  was  manifested, 
was  the  same  eternal  life  which  was  with  the  Father,  (1  John  i. 
1.  2.)  which  light  or  life  brings  them  that  obey  and  follow  it  in 
its  appearance  and  guidance,  to  a  fellt»wship  with  the  Father, 
and  with  the  Son  :  and  this  is  not  the  light  of  the  moon,  as  our 
opposer  blindly  and  unscripturally  terms  it.  But  seeing  he 
saith,  this  '•  law  or  light  is  given  to  guide  their  paths,  by  w  hicli 
the  Gentiles  are  taught  their  duty  to  God  in  morals,"  I  ask  him, 
whither  wiU  tins  light  guide  them,  if  not  in  the  way  to  salvation  ? 
And  whither  will  they  go,  and  to  what  end,  if  they  obey  and 
follow  it?  Does  not  the  apostle,  for  a  proof  of  a  Justified  state, 
instance  it  in  the  Gentiles,  showing  the  effects  of  the  law  writ- 
ten in  their  hearts  ?  Rom.  ii.  13,  14,  15,  16.  And  what  nature 
was  that  by  which  those  Gentiles  did  the  things  contained  in 
the  law  ?  Surely  it  was  not  the  corrupt  nature,  for  that  is  in- 


339 

consistent,  the  law  being  lioly,  just,  and  good.  And  thougli 
these  Gentiles  had  not  the  law  in  the  letter  of  it,  as  many  now 
have  not  the  literal  description  or  historical  relation  of  Christ's 
outward  sufferings,  must  they  therefore  be  damned  to  hell  ? 
"What  cruelty  were  this,  to  condemn  whole  nations  for  want  of 
the  scriptures!'  But  as  those  Gentiles  had  not  the  law  in  the 
letter,  and  yet  had  and  obeyed  it  in  the  spirit,  tlioy  were  both 
therein  a  law  to  themselves,  and  excused  in  the  sight  of  God,  in 
the  day  when  he  judgeth  the  secrets  of  men  by  Jesus  Christ 
according  to  the  gospel.  Rom.  ii.  16. 

So  those  Gentiles  and  people  who  obey  the  light  and  life  of 
the  Son  of  God  in  them,  though  they  have  not  the  historical 
knowledge  and  profession  of  Christ  as  he  was  man,  and  suffer- 
ed death  in  the  flesh,  &c.  yet  they  are  truly  accepted  of  God, 
and  more  real  christians  inwardly  than  many  of  you  that  have 
the  scriptures,  and  an  historical  faith  and  profession  of  the  man 
Christ,  and  of  Christianity  outwardly  ;  for  in  all  nations,  every 
one  that  feareth  God  and  worketh  rigliteousness  is  accepted  of 
him.  '*  Depart  from  evil  and  do  good,  and  dwell  f<»r  ever- 
more." And  this  the  light  of  the  Son  of  God  implanted  in  the 
hearts  of  all  nations  teacheth  ;  and  herein  »♦  the  grace  of  God 
that  bringeth  salvation  hath  appeared  unto  all  men."  Tit.  ii.  11. 
But  it  is  the  error  and  mistake  of  these  men,  to  put  their  his- 
torical notions  and  professions  of  the  man  Christ,  for  the  light 
of  Christ  in  man,  whereas  their  notions  and  professions  are 
neither  any  real  knowledge  of  the  man  Christ,  nor  the  princi- 
ple of  his  light  in  man.  For  the  one  is  traditional  and  acquir- 
ed by  man,  and  so  but  dark;  the  other  is  the  immediate  and 
Divine  unchangeable  gift  of  CJirist  in  man,  which  indeed  is  the 
light  of  the  eternal  Word,  the  glorious  Creator.  But  as  these 
men's  pretended  light  and  knowledge  of  the  man  Christ,  is 
what  they  get  out  of  scriptures,  (with  their  own  private  inter- 
pretaticms  on  them,)  so  they  hereby  render  Christ  and  his  light, 
as  only  limited  to  such  places  and  people  ae  have  the  scriptures, 
opposing  his  Divine  omnipresence,  and  denying  him  his  right, 
which  is  the  heathen  for  his  inheritance,  and  the  uttermost  parts 
of  the  earth  for  his  posession.  Psal.  ii. 

Now,  as  for  that  morality,  as  he  calls  it,  which  the  law  of  the 
first  covenant,  and  light  implanted  in  the  hearts  of  all  mankind 
teacheth,  in  the  true  nature  and  intent  thereof,  it  falleth  no 
more  short  of  Christianity  than  godliness  doth  ;  for  this  law  and 
light  teacheth  man  to  love  the  Lord  God  with  all  his  heart,  a»id 
soul,  &c.  and  his  neighbour  as  himself.  "  This  do,"  saith 
Christ,  "  and  thou  shalt  live,"  in  answer  to  the  qut^stion, 
«  what  shall  I  do  to  inherit  eternal  life  ?"  Luk^  x.  25,  2  i,  27,  28. 
This  is  the  liighest  morality  or  duty  of  mankind,  even  this  love 
to  God  and  one  another,  which  is  the  fulfilling  of  the  law.    And 


840 

this  is  both  tauj^ht  by  the  lij^ht  within,  and  power  given  by  the 
grace  of  God  to  luliil  it,  which  the  law  without  in  the  letter 
cannot  do.  Novv,  if  tJie  Jews'  way  to  inherit  eternal  life  was, 
through  the  grace  or  hel()  of  God,  to  fulfil  what  was  written, 
then  if  a  heathen,  that  hath  not  this  law  outwardly  written, 
should  ask  the  same  question,  •»  What  shall  1  do  to  inherit 
eternal  life  ?"  he  may  truly  be  answered,  »♦  Obey  the  light  or 
law  of  thy  Maker  in  thy  heart,  which  tells  thee,  (hou  must 
love  and  hf»nour  him  above  all,  and  do  injury  or  wrong  to  no 
man.  This  du  and  thou  shalt  inherit  eternal  life  ;  for  this  end 
the  grace  of  God  is  free  for  thee.'* 

XII.    OUR    DOCTRINE,     lOH     TURNING    I'EOPLE    TO    TUB    LIGHT 
WITHIN,    JUSTIFIED. 

H.  G.  "  None  of  the  true  gospel  preachers  did  ever  teach 
such  a  doctrine  as  this  is  which  the  Quakers  [ireach,  namely, 
bid  people  turn  to  the  light  within."    *  p   63,  64. 

[Contradiefion.]  <»  i  liat  Gi»d  vvln)  commanded  the  light  to 
shine  out  of  darkness  hatli  shint  (1  in  our  hearts.''  2  Cor  iv. 

[Concession.]  <*  Who  doth  deny  that  hcdy  men  did  endeavour 
to  turn  men  and  women  from  darkness  to  the  light,  to  leave 
theii-  sins,  to  turn  from  all  their  wicked  abominations,  and  un- 
fruitful works  of  dirkness,  to  God  and  Christ?  p.  67.  What 
may  be  known  of  God  is  manilest  in  mtn."  Rom.  i. — p.  68,  69. 

Animadversion.  If  God  hath  shined  in  our  hearts,  and  what 
may  be  known  of  (iod  be  manifest  in  uien,  must  thej  not  turn 
to  his  shining  and  illumination  ?  For  God  is  light,  wliost-  inward 
liglit,  which  we  testify  to,  is  become  the  main  stumbling  block 
and  rock  of  offence  to  these  dark  opposers.  And  where  was  the 
darkness  which  holy  men  endeavoured  to  turn  oihers  from,  was 
it  not  within  ?  And  the  liglit  shines  in  darkness,  the  light  of 
God  and  Christ,  which  their  minds  wnv  to  be  turned  to,  was 
not  an  outward,  creaied,  or  natural  light,  but  inward  and  spi- 
ritual, and  so  received.  God  halh  shin(  d  in  our  liearts.  See 
3  Cor.  iv.  6.  llis  concession  to  this  overturns  him.  And  if  the 
Quakers  do  not  prove  these  very  bare  words  in  scriptuie,  to 
Avit,  ♦'  turn  to  the  li  lit  within,*'  it  doth  not  tin  r»  fore  follow  that 
they  cannot  prove  the  matter  of  the  doctrine  that  men  ought  to 
turn  to  the  light  within.  See  Deui.  xxx.  1.2,  bf)th  in  Tindal's 
translation,  and  in  the  bible  in  folio,  printed  in  London  in  the 
year  1576*  *'  Thou  shalt  turn  into  thy  heart — an<]  shalt  return 
unto  the  Lord  thy  God,"  &c.  As  also  to  the  question,  *'  where- 
with shall  a  young  man  cleanse  his  ways? 'the  answer  and 
direction  is,  (saith  II.  G.  page  64,)  *«  by  taking  heed  thereto 

•  This  is  Mat.  Caffin's  old  story  against  the  light. 


341 

accordin.^  to  thy  Word."  Psalm  cxix.  9.  And  did  not  David 
hide  this  Word  in  his  heart,  that  he  might  not  sin  against  God? 
And  hoth  Moses  and  the  apostle  say,  *«  The  Word  is  nigh 
thee  in  thy  heart."  Deut.  xxx.  Rom.  x.  And  did  not  Jesus  say, 
<«  There  is  yet  a  little  light  in  you,"  (as  some  copies  have  it,) 
John  xii.  35.  And,  ♦»  while  you  have  the  ligiit,  hclievc  in  the 
light,  that  you  be  the  children  of  the  light."  ver.  36.  Many 
other  instances  of  this  doctrine  might  he  urged. 

XIII.    OF  CHRIST  AS  AT  THE  FATHER'S  RIGHT  HAND,  &C. 

I  may  not  well  omit  one  passage  of  H.  G.  which  had  like  to 
have  been  buried  in  his  rubbish,  that  is,  after  he  denies 
the  Spirit  to  be  the  Saviour,  though  present,  to  prove  the 
Saviour  absent,  he  saith,  **  He  is  ascended  into  iieaven, 
and  hath  a  real  outward  existence  at  the  Father's  right 
hand,  (p.  46,)  an  outward  glorified  existence  in  the  kingdom 
of  his  Father  or  glory  above."  p.  47.  To  which  I  say,  the  Sa- 
viour is  not  absent  from  them  that  are  saved  ;  for  Christ  said, 
he  that  is  with  you  shall  he  in  you.  His  ascending  into  heaven, 
yea,  and  far  above  all  heavens,  was  n(»t  that  he  might  remain 
absent  from  his  church,  but  rather  that  being  departed  from 
them  in  his  outward  presence  or  body,  he  might  be  the  more 
present  with  them,  and  in  them,  in  the  spirit  and  power  of  the 
Father. 

And  Christ  being  exalted  at  the  Father's  right  hand,  is  no 
proof  that  he  is  remote,  separate,  or  absent  from  his  people  and 
members,  any  more  than  that  the  Father's  right  hand  of  power 
is  absent  and  remote  from  them.  Though  we  see  what  gross 
apprehensions  some  men  have  of  God  and  Christ,  who  thus 
would  exclude,  limit,  or  circumscribe  them,  yea,  God  and  his 
right  hand  of  power,  only  to  a  place  distant  from  his  people  and 
children.  This  not  only  strengthens  gross  apprehensions  in 
the  ignorant,  to  keep  them  in  ignorance,  dark  thoughts,  and 
carnal  imaginations  concerning  God  and  his  right  hand,  as  if 
he  were  a  body  or  person  like  themselves ;  but  also  opposes 
his  infiniteness  and  omnipresence,  and  so  Christ's  divinity ; 
whereas  the  heaven  of  heavens  cannot  contain  him.  We  may 
in  a  sense  be  said  to  be  absent  from  the  Lord,  while  at  home, 
or  strangers,  in  the  body,  in  comparison  of  that  enjoyment  of 
him  hereafter  to  be  had.  But  this  proves  not  him  nor  his  right 
hand  absent,  (as  circumscribed,  or  only  far  distant,)  from  us. 
His  right  hand  of  posver  is  where  he  is  ;  and  Christ  is  insei)ara- 
bly  witii  and  in  the  Father,  glorified  with  the  Father's  ownself, 
even  with  the  same  glory  which  he  had  with  him  before  the 
world  began  ;  which  glory  is  divine,  invisible,  and  incompre- 
hensible.    And  therefore  human  or  earthly  nature  is  not  capa- 


842 

ble  of  that  divine  glory  and  power,  wherewith  the  Son  of  God 
was  anointed,  dignified,  and  exalted  at  God  s  riglit  hand.  And 
D^vid  said,  '♦  O  thou  thatsavest  by  thy  right  hand  them  which 
puT  their  trust  in  thee,"  and  "  thy  right  hand  hath  holden  me 
up."  Psa.  xvii.  7,  and  xviii.  35,  and  xx.  6,  and  Ix.  5,  and  Ixiii.  8, 
and  Ixxiii.  23.  So  that  neither  the  infinite  God,  nor  his  Son, 
nor  his  right  hand  of  strength  can  be  circumscribed,  or  limited 
inio  a  separation  or  remoteness  from  the  children  of  light,  who 
are  saved  by  the  right  handof  Go(!,  whose  hand  and  power  are 
spiritual.  And  if  Saul  was  struck  down  and  blinded  by  the 
light  that  shone  from  heaven,  above  the  brightness  of  the  sun, 
(wiiich  he  calls  the  heavenly  vision  in  Acts  xxvi.  13,  19,)  in 
which  Jesus  spake  to  him,  whose  voice  the  men  with  Saul  heard 
not  ;  (ch.  xxii.  9,)  how  much  further  doth  Jesus  himself  in  the 
Father's  dn  ine  glory  transcend  this  vision,  though  glorious  ? 
And  how  far  is  his  own  being,  his  spiritual  and  glorious  body, 
bejond  the  reach  of  these  men's  carnal  thoughts  and  mean  con- 
ceptions, as  this  man  represents  Christ,  at  God's  right  hand  in 
glory,  as  consisting  of  flesh  and  b.one,  human  nature,  outward 
existence,  ike.  And  so  to  have  appeared  to  Paul  at  the  time 
of  iiis  conversion,  (p.  46.)  and  which  John  saw  in  that  vision. 
Rev.  i.  13, 14, 15.  p.  56.  Whereas  Paul  and  John  give  no  such 
account  of  Christ's  appearance  to  them,  as  that  it  \\as  in  a  hu- 
man body  of  flesh  and  bone  ;  much  less,  that  he  consisted  mere- 
ly of  flesh  and  bone.  But  the  cause  of  the  martyr  Stephen's 
seeing  Jesus  standing  on  the  right  hand  of  God  was,  his  being 
full  of  the  Holy  Ghost.  Acts  vii.  55,  56.  And  it  is  in  the  same 
Holy  Ghost,  that  the  truly  sanctified  and  spiritually  minded 
come  to  see  the  glory  of  God,  and  Jesus,  or  the  Sou  of  man,  at 
his  right  hand. 

XIV.  OFPERrECTION. 

H.  G.  *<  We  do  not  believe  it  is  possible  to  attain  to  such  a 
degree  of  perfection,  as  to  be  as  pure  from  sin  as  Jesus  Christ 
was.  p.  62.  1  know  not  what  such  should  call  on  the  name  of 
the  Lord  for,"  &c.  p.  63. 

[Contradiction.]  "  We  can  experience  the  power  of  Christ's 
spirit  risen  in  us  for  our  sanetificaiion  and  renovation,  p.  54.  He 
doth  adopt,  regenerate,  make  others  children  of  God,  by  the 
effectual  workings  of  his  blessed  S|)irit  in  their  hearts,  by  which 
they  are  interested  into  all  the  privileges,  promises,  and  bless- 
ings of  the  covenant  of  grace."  p.  91,  92. 

Animadversion.  We  believe  that  the  spirit  and  power  of  Christ 
working  in  our  hearts,  is  able  to  sanctify  throughout,  and  bis 
blood  to  cleanse  from  all  sin,  and  th;it  in  Christ,  who  is  the 
covenant  of  grace,  all  the  promises  of  God  are  yea  and  amen. 


343 

And  that  covenant  is  not  only  a  covenant  of  forgiveness,  but 
therein  sin  is  taktn  away,  as  God  hath  promised,  Jer.  xxxi. 
"  I  will  cleanse  them  from  all  their  iniquity,''  Jer.  xxxiii.  8. — 
Ezek.  xxxvi.  25. — •*  All  things  are  possible  with  God;"  and 
"  we  can  do  all  things  through  Christ  that  strengthens  us," 
(Phil.  iv.  13.)  who  commanded,  "  Be  ye  perfect  as  your  Hea- 
venly Father  is  perfect."  And  it  is  possible  through  his  power 
and  aid  to  keep  his  commands ;  otherwise  for  what  end  are 
they  given  out  to  his  church  and  people,  and  for  what  end 
should  they  pray  to  take  away  all  iniquity  ?  We  believe  he 
does  not  impose  impossibilities,  but  to  such  as  dwell  in  the  love 
of  God,  his  commands  arc  not  grievous  but  joyous. 

XV.  THE  IIGHT  WITHIN  ABOVE  AN  HISTORICAI  KNOWLEDGE, 

To  undervalue  the  light  within,  which  all  men  have,  H.  G, 
affirms,  *•  that  none  can  make  appear  that  ever  any  heathen, 
Ethiopian,  Moor,  or  infidel,  in  any  remote  parts,  that  never 
heard  the  scripture.  Sec.  did  attain,  merely  by  that  light  within, 
to  the  knowledge  of  one  Jesus  of  Nazareth  that  was  crucified 
without  the  gates  of  Jerusalem,  or  tiiat  merely  by  the  help  and 
guidance  of  that  light  within,  came  to  find  out  so  much  as  the 
name  or  historical  knowledge  of  a  crucified  Jesus."  p.  70. 

Answer.  1.  As  an  historical  knowledge  and  profession  concern- 
ing Christ,  and  his  sufferings  in  the  flesh,  cannot  save  you,  so 
it  is  very  uncharitable  in  you  Baptists  to  condemn  all  nations 
that  have  it  not,  merely  for  want  of  the  history,  or  that  histori- 
cal knowledge.  2.  Though  you  have  a  historical  faith  and  pro- 
fession of  Jesus,  as  he  came  and  suffered  in  the  flesh,  I  deny- 
that  this  faith  will  either  save  you,  (for  they  have  as  much  faith 
at  Rome,)  or  that  you  have  from  thence  any  real  knowledge  of 
Christ,  either  as  in  the  flesh  or  in  the  spirit,  either  as  crucified, 
as  put  to  death,  or  as  living  and  reigning.  It  is  still  your  mis- 
take to  count  your  dark  opinions  and  literal  notions,  the  light  of 
the  Son  of  God.  Nay,  if  you  have  no  further  faith  and  know- 
ledge of  him,  than  what  is  merely  historical  and  literal — if  you 
have  not  a  spiritual  and  Divine  knowledge  of  Christ,  as  in- 
wardly revealed,  you  will  die  in  your  sins,  and  perish  for  lack 
of  knowledge.  And  many  of  those  called  heathens^  who  fol- 
low the  help  and  guidance  of  the  light  of  Christ  within,  shall 
come  from  the  east  and  from  the  west,  and  from  the  north  and 
from  the  south,  and  shall  sit  down  with  Abraham,  Isaac,  and 
Jacob,  in  the  kingdom,  as  children  of  faith  and  heirs  of  pro- 
mise, who  have  believed  God,  and  obeyed  his  light  in  them, 
when  you  and  such  like  literal  professors  shall  be  utterly  re- 
jected, unl'ss^i.u  return  to  Christ's  light  within,  and  believe 
and  wait  in  it  to  know  Christ's  inward  and  spiritual  appearance 


344 

and  revelation.  3.  In  the  gospel  preached  to  Abraham,  (in 
whose  seed  all  nations  should  be  blessed,)  it  was  foieseen  that 
God  would  juslif)  tiie  licrtthcn  through  faith.  And  accordingly, 
Christ  was  absolutely  promised  and  given  »*  lor  a  light  to  the 
Gentiles,  to  be  God's  salvation  to  the  ends  of  the  earth,  that  he 
might  say  tothe  prisoners,  go  forth,  and  to  them  that  are  in  dark- 
ness, show  yourselves."  Isa.  xlii.  and  ch.  Ixix.  Now  observe, 
that  the  promise  of  Christ,  both  for  a  light  to  the  Gentiles,  and 
salvation  to  the  ends  of  the  earth,  and  himself  to  speak  to  the 
prisoners  to  go  forth,  &c.  is  absolute,  and  not  restrained  or 
limited  to  the  spreading  of  scripture  ;  nor  to  any  such  condi- 
tion, as  to  be  a  light  and  salvation  only  to  such  as  have 
the  scriptures  or  an  historical  knowledge  and  profession  of 
Jesus  Christ.  But  he  is  given  both  for  a  light  to  the  heathen, 
and  salvation  to  the  ends  of  the  earth,  and  so,  to  call  fortii  the 
prisoners  where  the  scriptures  are  not  ;  he  being  in  himself 
absolute  and  perfect,  and  so  able  to  be  whatever  he  is  promised 
of  God.  And  this  salvation  is  abstdutely  placed  upon  the  Son 
of  God,  who  is  given  both  for  a  light,  a  leader,  God's  covenant, 
and  salvation  ;  and  therefore  he  is  to  be  followed,  obeyed,  and 
depended  on  f(»r  life  and  salvation.  4.  More«)ver,  it  is  possible 
to  have  both  the  sufferings  and  glory  of  Clnist  revealed  by  his 
light  and  spirit  without  the  scriptures,  seeing  the  spirit  of 
Christ  showed  and  testified  beforehand,  to  the  prophets,  of  his 
sufferings,  and  of  the  glory  that  should  follow.  1  Pet.  i.  11. 
To  be  sure,  they  who  wrote  of  these  things  beforehand  had 
them  first  discovered  or  opened  to  them  by  the  spirit.  5.  And 
when  Nebuchadnezer  said,  "  Lo,  I  see  four  men  loose  walk- 
ing in  the  midst  of  the  fire,  and  they  have  no  hurt,  and  the 
form  of  the  fourth  is  like  the  Son  of  God,"  (Dan.  iii.  25.)  how 
came  this  heathen  to  have  any  such  impression  or  similitude  of 
the  Son  of  God  in  his  mind,  as  thus  to  speak  of  the  Son  of  God, 
or  of  the  fourth,  as  represented  to  liim  like  the  Son  of  God  ? 
And  pray  what  scripture  could  he  have  for  this?  Or  for  Nebu- 
chadnezer and  Darius  to  speak  so  truly  and  admirably  as  they 
did  of  the  kingdom  and  dominion  of  the  most  High  God.  Dan.  iv. 
3.  and  chap.  vi.  26.  Let  the  narrow-spirited  literalists,  and 
partial  predestinators,  who  would  place  all  true  knowledge 
upon  tlie  letter,  and  confine  it  within  the  compass  of  a  few  pro- 
fessors of  scripture,  consider  these  things.  6.  But  seeing  that 
Christ  died  for  all  men,  tasted  death  for  every  man,  and  gave 
himself  a  ransom  for  all;  God  doth,  therefoie,  no  doubt.  aff<>rd 
a  way  for  the  universal  ccmveyance  of  the  virtue  and  blessed 
effects  inwardly  of  liis  deatli  and  blood  to  mankind,  and  that  is 
his  Divine  light,  though  many  have  not  the  outward  description 
thereof. 


345 

XVI.  HIS  UNLEARNED  QUESTION. 

As  to  H.  G.'s  question,  (p.  70.)  viz.  "  What  things  and 
other  signs  were  thuse  which  Jesus  did  that  are  not  written  ? 
Jolin  XX.  30,  and  John  xxi.  25."  To  tliis  1  say,  it  is  an  easy 
mattt^r  for  intruders  to  ask  unharned  and  unnecessary  ques- 
tions, whereot  this  is  one.  Of  thosf  many  other  signs  and 
things  that  Jesus  did,  it  is  said,  "  if  they  should  be  wiiiten 
every  ont*,  I  suppdse  that  even  tlie  world  itsell  could  not  eon- 
tain  the  books,"  (John  xx  25,)  how  then  should  this  queriest 
be  capable  of  containing  them  ?  I  suppose  he  does  not  think 
himself  able  to  contain  more  than  the  world  itself.  If  he 
saith,  it  is  an  hyperbolical  expression,  then  is  his  question 
hyperbolical.  And  if  we  cannt)t  give  him  an  account  of  all 
those  signs  and  things  in  particular,  while  we  are  not  solicitous 
to  know  them,  nor  do  we  think  it  needful,  is  that  any  valid 
plea  or  pioof  against  the  sufficiency  of  the  light  within,  or 
spirit's  teaching?  Would  such  an  argument  against  the  scrip- 
tures being  the  rule  please  him,  because  they  contain  not  all 
that  was  do'.  ^  ?  God  gives  us  to  know  what  is  sufficient  and 
necessary  for  life  and  salvation,  by  his  light  within.  But  if  the 
word  containf  (Xm^jjo-c^s  of  Xa^eu.j  be  taken  for,  to  understand, 
as  Mat.  xix.  11 — to  comprehend,  John  xxi.  25,  then  in  that 
sense  there  is  far  more  written  in  the  scriptures  already,  than 
our  opposer  or  his  brethren  can  either  comprehend  or  under- 
stand, (and  therefore  it  is  a  busy  intrusion  and  cavil  in  them 
to  query  for  more,)  while  they  oppose  the  true  light  with- 
in, and  will  not  believe  in  it,  nor  depend  upon  the  immediate 
teachings  of  the  Spirit  of  truth,  from  whence  the  holy  scrip- 
tures proceeded.  But  dark  they  are,  and  more  grossly  dark 
atid  confused  they  are  like  to  be,  who  persist  in  that  gainsaying 
spirit  of  prejudice  and  enmity  against  the  light  of  truth,  which  I 
desire  the  Lord  to  give  them  a  sight  and  sense  of  to  repentance, 
rather  than  they  should  perish  in  their  perverse  gainsayings. 


2X 


THE  ANGRY  ANABAPTIST 

PROVED 


IN    ANSWER 

TO  HENRY  GRIGG'S  PAMPHLET,  STYLED  THE  BAPTIST  NOT 
«  BABYLONISH. 

Wherein,  whilst  he  endeavours  to  reconcile  his  contradictions,  (in  his  book  enti- 
tled Light  from  the  Sun,  &.c.)  charged  upon  him  in  a  paper,  entitled 

TUK  BABXLONISH  BAPTIST, 

He  runs  into  more  contradictions  ^  absurdities^  and  false  accusations 
against  the  people  of  God,  called  Quakers,  and  their  principles. 

Ex  ore  tuo  te  j  udicabo*  "^ 


H.  Grigg  pretends  he  has  set  down  my  animadversions  upon 
his  contradictions,  in  order  exactly,  '*  after  my  own  fashion.'' 
(p.  1.)  This  is  not  true,  he  has  left  out  the  latter  part  of  five 
of  them  which,  it  appears,  pinched  him.  I  slmll  therefore  re- 
present to  the  reader  his  C(mtradictions,  with  my  animadver- 
sions, and  the  stress  of  his  exceptions,  whereby  he  would  en- 
deavour to  malie  people  believe  he  hath  not  contradicted  himself, 
but  that  we  must  refer  to  the  impartial  readers  to  judge  of  in 
the  light  of  truth. 

1.  Of  the  light  of  the  eternal  Word  in  maUf  and  the  Anabaptist 
confounded  about  it. 

H.  G.  saith,  « I  utterly  deny  that  this  light  which  all  men 
liave  from  the  glorious  Creator,  is  a  saving  light,"  p.  8,  of 
his  book  called,  *<  Light  from  the  Sun  of  Righteousness." 

In  contradiction  he  saith,  "  I  really  believe  that  the  Lord 
J^sus  Christ,  as  the  eternal  Word,  hath  given  light  to,  or  en- 
lighteneth,  all  men  and  women  that  come  into  the  world."  p.  8. 

G.  W.'s  animadversion.  The  light  or  life  of  the  eternal 
Word,  which  is  the  light  of  men,  (Jolin  i.  4.)  is  spiritual  and 
divine,  as  is  that  Word,  and  therefore  saving  to  all  that  truly 
obey  it. 

H>.G.  replies,  "  It  seems  to  me  as  if  this  man  had  lost  his 
o^tnon  reason— because  I  deny  that  the  light  which  is  in  all 


847 

men  is  a  saving  lisht,  and  yet  say,  I  really  believe  all  have  a 
ligiit.in  tliem  from  Christ,  considered  as  Creator — this  cannot 
be  a  contradiction,  unless  he  can  prove  there  is  no  liglit  pro- 
ceeding from  the  eternal  Word,  as  Creator,  but  what  is  saving." 
p.  2. 

G,  W.  answers.  Whilst  he  would  insinuate  that  tiie  light  in 
every  man  is  created,  or  a  creature,  lie  merely  begs  the  ques- 
tion, and  still  remains  in  his  self-contradiction;  for  he  dare  not 
say,  that  as  the  eternal  Word  Jesus  Christ  is  a  creature.  Nei- 
ther is  his  light  that  procedeth  from  him,  as  that  Word,  created, 
any  more  than  that  life  which  was  in  him,  which  life  was  the 
Jightof  men.  Will  they  say  this  is  either  created  or  natural? 
As  the  eternal  Word  is  divine,  so  is  the  light  or  immediate 
shining  thereof  in  man's  conscience. 

H.  G.  «  What  though  it  be  granted,  that  the  light  with  which 
all  men  that  come  into  the  w.irld  are  lighted,  flows  from  the 
eternal  Word,  and  so  is  spiritual;  must  it  needs  therefore  be  a 
saving  light?  Was  not  the  law  given  forth  on  Mount  Sinai,  a 
light  of,  or  come  from  the  eternal  Word,  and  dolh  not  Paul  say, 
that  the  law  is  spiritual,  (Rom.  vii,  li,)  and  yet  a  ministration  of 
death,  (2  Cor.  iii.  7.)  and  that  killed,  and  in  other  places  that 
there  was  no  justification  by  it?" 

G.  W.'s  answer.  1.  If  it  be  a  spiritual  light  in  man,  proceed- 
ing and  flowing  from  the  eternal  Word,  it  must  therefore  be  the 
eternal  Word  that  immediately  shines  in  man's  heart,  (which  is 
i)ot  created  nor  natural,)  for  all  have  not  the  law  in  the  letter, 
or  as  outwardly  written.  And  if  this  immediate  light  be  not  of 
a  saving  property,  what  light  is?  And  for  what  end  is  it  given 
universally  to  mankind?  That  they  may  be  saved? — or  only  to 
condemn  them  ? 

2.  Christ's  enlightening  all  men,  as  the  eternal  Word,  and 
that  with  a  spiritual  light  flowing  from  himself,  (as  the  eternal 
Word  enlightening,)  is  not  with  the  letter,  which  killeth  and 
cannot  give  life,  but  with  an  immediate  illumination  or  influence 
of  light  from  himself,  which  can  both  kill  and  make  alive.  It 
has  both  the  law,  or  sentence  of  death,  in  it  to  the  transgressor, 
and  quickening  virtue  and  gospel  in  it  to  make  alive  to  God,  and 
minister  life  and  justification  from  God  to  them  that  truly  obey  it. 

3.  This  immediate  ligiit  or  shining  from  Jesus  Christ,  as  the 
eternal  Word,  is  neither  tiie  letter  of  the  law,  nor  created,  nor 
yet  natural,  as  Anabaptists  use  to  say  ;  but  as  the  eternal  Word 
enlightening  man.  And  the  life  which  was  in  him  being  the 
light  of  men,  is  therefore  a  light  and  law  which  can  give  life, 
(which  the  law,  as  in  the  letter,  could  not,)  it  being  the  life  it- 
self that  was  in  the  eternal  Word. 

H.  G.  "The  great  darkness  of  these  men  who  cry  up  light 
and  power  within  ;  this  wile  of  satan,  and  cheat  of  anti-christ." 
p.  31. 


848 

H.  G.'s  Contradiction.  «  The  Lord  Jesus  Christ,  as  the  eter- 
nal Word,  etdii^htencth  all  men.  'lliis  liglit  is  the  substance  of 
the  law,  tlie  candle  of  tl»e  Lord,  it  doili  convince  of  sin."  p  8. 
*'  If  heathens  follow  it  they  would  sidne  in  just  living  ;  the  work 
of  faith  with  powei' ;  1  do  maintain  that  faith  is  required  and 
must  be  wrought  with  pctwer  in  the  heart."  p.  15, 16. 

G.  VV.'s  Jiiiimailversion.  What  horrible  blasphemy  is  it,  then, 
to  term  our  crying  up  the  light  and  power  of  Christ  within,  the 
wile  of  satan,  and  cheat  of  antichrist,  and  how  plainly  iierehy 
confuted  !  We  have  cause  to  look  uj)()n  those  heathens  that  fol- 
low the  light  or  gift  of  God  within,  t(»  be  more  godly  and  better 
christians  than  man,\  of  these  Baptists. 

H.  G.'s  Reply-  '•  Your  lies  and  ignorance — I  say,  the  dark- 
ness of  these  men  who  cry  up  light  and  power  within,  is  great ; 
and  I  did  say  in  p.  31.  i  should  make  appear  this  wile  of  satan, 
an  i  cheat  of  anti-christ,  that  is  to  say,  the  evil  doctrine,  and 
principles  of  yours. — And  do  1  contradict  this  in  affirming  there 
is  a  light  in  all  mtn,  called  the  camlle  of  the  Lord,  and  in  mvn- 
ingthe  inward  work  of  faith  with  power  upon  the  heart?"  &,c.  p.4. 

G.  W.'s  Answer.  Hath  he  not  before  evidently  made  tlieir 
crying  up  light  and  power  within,  the  character  of  the  great 
darkness,  and  this  the  wile  of  satan,  and  cheat  of  anti  christr 
You  that  understand  grammar  atid  common  sense,  mark  the 
tenour  of  his  wojds,  and  how  he  shuffles  to  cover  this  blasphe- 
my and  conirailiction,  in  his  confessing  that  the  Lord  J<  sus,  as 
the  eternal  Word,  eniighteneth  all  men.  And  this  is  our  prin- 
ciple, though  now  he  places  the  great  darkness,  wile  of  satan, 
and  cheat  of  anti-christ  upon  our  doctrine  and  principles,  Twith- 
out  exception.)  concerning  the  light  within  ;  and  thus  still  en- 
snares himself  in  his  confusion  ;  as  also  one  whih'  affirming  that 
this  light  in  man  is  the  substance  of  the  law  or  first  covenant, 
another  while,  that  it  is  the  formed  sjjirit  in  man,  (Zach.  xii.  1.) 
which  is  called  the  candle  of  the  Lord,  as  in  the  91  h  page  of  his 
first  book. 

Where  note  that  by  seeking  to  obscure  his  gross  contradiction 
before,  he  is  run  into  anotht  r,  viz.  one  while  calling  the  light, 
(of  the  eternal  Word,)  in  every  man,  "The  substance  iS  the 
law  of  the  first  covenant,"  yea,  now  tin-  »'  ministration  of  death 
or  letter  that  killeih,"  from  2  Cor.  iii  6.  7,  cited  h>  him  ;  ano- 
ther while  he  calls  this  light  in  every  man.  ♦»  a  spirit  that  God 
hath  given  or  formed  in  man."  Y«)u  who  can  distinguish  be- 
tween the  law,  (or  letter  of  it,)  written  in  tables  of  stone,  and  the 
spirit  of  man — ;judge  if  this  Anabaptist  be  not  plainly  contradic- 
tory to  himself ;  for  is  the  spirit  of  man,  and  the  law  written, 
both  one  and  the  same  thing?  And  while  the  spirit  of  man  is 
confessed  to  be  the  candle  of  the  Lord,  it  is  lighted  by  his  Di- 
vine word  or  fire  :  « the  Lord  hath  lighted  my  candle." 


349 

3.  Tfie  sufficiency  of  the  light  within,  to  reveal  God,  Christ,  ^'c. 

Henry  Gri§g  again  sluilfles  and  begs  the  question  thus,  viz. 

*'  Do  not  you  say,  that  this  liglit  which  is  in  every  man  that 
conieth  into  the  world,  is  God,  is  Christ,  is  the  holy  Spirit  or 
blessed  Comforter,  and  a  saving  light,  and  that  it  will  convince 
a  man  of  every  sin  and  transgression,  and  lead  into  all  truth,"  &c. 

Jinswer.  lie  here  questions  the  things  which  in  his  18th  page 
he  atiirms  the  Quakers  speak  of  the  light  within,  viz.  that  it  is 
the  divine  essence,  the  Lord  Jesus  Christ,  the  holy  Spirit,  &c. 

Bui  I  ask  i»im,  where,  or  in  what  book  and  page,  do  the  Qua- 
kers speak  all  this  of  that  measure  or  gift  of  light  that  is  in 
every  man  ?  He  deals  disingenuously  in  not  citing  our  own 
books,  and  the  pages,  for  these  words,  that  we  might  consider 
further  thereof,  seeing  the  stress  of  his  charge  lies  so  much  on 
them.  Though  we  assert  it  to  be  a  divine  light  of  God,  and 
Christ,  and  holy  Spirit,  which  are  one,  and  omnipresent,  filling 
heaven  and  earth,  over  all,  and  through  all,  God  unlimited  in 
his  presence,  which  to  man  is  an  enlightening  presence.  Yet 
God  and  Christ  are  not  revealed  in  all,  for  "  he  was  in  the 
world,  and  the  world  was  made  by  him,  and  the  world  knew 
him  not,"  yet  his  divine  light,  or  immediate  shining  in  man, 
is  manifest  by  measure  or  degrees,  as  man  is  capable  of  receiving 
it;  tlie  least  degree  whereof  is  saving  to  them  that  obey  it,  and 
tends  to  direct  and  draw  man  towards  God,  who  is  the  absolute 
and  alone  Saviour,  and  he  and  his  light  in  men  are  inseparable  ; 
whose  salvation  is  manifest  by  degrees,  as  his  light  or  grace  in 
man's  heart  is,  which  hath  taught  us  to  wait  and  to  look  for  that 
blessed  hope,  and  the  glorious  appearing  of  the  great  God  and 
our  Saviour  Jesus  C^irist. 

The  measure  or  manifestation  of  this  light  and  grace,  which 
immediately  directs  and  leads  to  this  appearance  of  the  great 
God  and  our  Saviour,  must  needs  therefore  be  saving.  And 
because  God,  or  his  Son,  in  his  infinite  fulness  and  knowledge, 
as  in  himself,  cannot  be  contained  in  man,  in  that  the  heaven 
of  heavens  cannot  contain  God  ;  it  follows  not  therefore,  that 
the  measure  and  manifestation  of  his  light  in  man  is  not  con- 
vincing, sanctifying,  or  saving,  whilst  it  is  confessed  to  be  a 
light  or  illumination  of  Jesus  Christ,  as  the  eternal  >Vord,  en- 
lightening all  men  and  women. 

If  the  infinite  fulness,  or  giver  of  this  light,  cannot  be  con- 
tained in  man,  yet  God  hath  promised  to  tabernacle  with  men, 
and  to  dwell  in  them,  and  it  follows  not,  that  a  little  degree  of 
the  light,  virtue,  and  knowledge  thereof,  is  not  saving  or  sanc- 
tifying. A  small  stream  can  wash,  and  a  little  fire  kindle  and 
increase  to  more,  and  a  little  convenient  food  nourish  and  satisfy, 
and  a  little  water  quench  one's  thirst,  or  a  small  seed  grow  and 


350 

biing  forth  great  increase,;  and  so  a  little  light  from  Christ  can 
increase  and  shine  more  and  more  till  it  discover  the  glory  of 
God  in  the  face  of  Jesus  Christ  the  anointed.  These  things 
are  truly  known  in  the  mystery  through  true  ohedience  to  so 
much  light  or  illumination  as  God  hath  given  man.  For  he,  (the 
glorious  Creator,)  hath  given  a  light  to  all  men  sufficient  to 
save,  or  else  they  could  not  be  left  without  excuse  ;  but  it  would 
reflect  upon  him  for  condemning  them  for  sin,  if  he  did  not 
afford  them  a  light  sufficient  to  guide  out  of  sin  unto  salvation. 
But  from  our  asserting  the  light  of  Christ  that  is  in  every  man, 
to  be  convincing,  sanctifying,  and  saving,  H.  G.  concludes  as 
follows,  J),  b. 

3.  The  tffect  of  Christ's  sufferings  only  known  in  his  light  within. 

H.  G.  *«  In  tliis  appears  your  great  darkness,  and  herein  you 
are  beguiled  and  cheated  by  the  devil,  to  the  invalidating  of  the 
meritdrioiis  deatli  and  sufferings  of  our  Lord,  as  if  there  were 
no  need  of  his  blood  to  be  poured  forth,  nor  of  his  interces- 
sion." p.  5. 

Jinswer,  Can  either  Christ's  light  within,  or  our  following 
it,  invalidate  or  make  void  his  sufferings  without  ?  or  deprive 
us  r)f  the  end  thereof,  or  of  the  virtue  of  his  blood,  when  they 
that  crucified,  (murdered.)  Christ  were  turned  from  his  light 
within  :  Or  can  any  receive  the  benefit  of  Christ's  sufferings 
and  blood  without,  (or  out  of.)  his  light  within  I  Or  are  the 
sufferings  and  death  of  Christ  abstdutely  meritorious  for  man's 
justification,  without  any  dependance  upon  his  light  within  ? 
If  so,  how  can  any  he  deprived  of  justification  for  whom  Christ 
died,  which  was  for  all  men  ?  But  what  proof  hath  he  from 
scripture,  that  the  shedding  Christ's  blood  was  the  meritorious 
cause  of  justification,  seeing  it  was  shed  by  wicked  hands? 
And  surely,  had  the  Jews  and  Gentiles  obeyed  and  walked  in 
that  holy  and  just  light  that  was  in  them,  they  had  not  cruci- 
fied nor  murdered  the  Just  One,  the  Son  of  God,  whose  giving 
up  to  the  death  of  the  cross,  (though  of  necessity,)  was  occa- 
sioned because  of  sin  and  death  that  had  come  over  all,  which 
nian  must  only  be  convinced  and  truly  sensible  of  by  the  light 
of  Christ  within.  And  it  is  such  only  as  walk  in  his  li;?:ht,  who 
come  to  know  the  blood  of  Christ  to  cleanse  them  from  all  sin. 
And  there  is  a  certain  congruity  and  oneness  in  being  sancti- 
fied, redeemed,  and  saved  by  his  life,  light,  blood,  power,  arm, 
ingrafted  word,  spirit,  fire,  water,  or  by  grace.  These  do  not 
oppose  Christ  as  Saviour,  he  being  in  all  the  great  workman 
of  G(»d,  through  whom  God  hath  saved  us  by  the  washing  of 
regeneration  and  renewing  of  the  Holy  (jhost.  Titus  iii.  4.  5i 
These  being  one  in  substance  with  him,  and  of  himself,  as  the 

V 


351 

spirit,  the  water,  and  the  blood  agree  in  one.  And  as  his  ofler- 
ing;  up  himsrlt,  being  a  propiliatiun  tor  the  sins  of  (he  v\h(»le 
world,  pouring  out  liis  soul  to  death,  and  making  intt-rcession 
fo'-  transgress  »rs,  was  by  the  eternal  Spirit,  so  the  blessed 
eff>  ets  thereof  are  spiritually  and  inwardly  received  by  them 
that  obey  and  walk  in  the  light  of  his  Spirit,  wherein  his  life 
and  virtue,  the  blood  of  the  covenant,  is  received  unto  cleansing, 
sanetification,  anti  reconciliation  with  God.  The  great  suffer- 
ings, burthens,  and  afflictions  of  Christ,  were  occasion«d  by 
man's  sin,  disobedience,  and  turning  from  his  life  and  light 
within,  and  this  brought  darkness  and  death  over  mankind, 
and  therefore  Christ  deeply  travailed  in  the  spirit  of  prayer 
and  intercession,  through  all  his  sufferings,  to  bring  fnith  his 
own  life  and  light,  for  man's  deliverance  out  of  death  and  dark- 
ness, that  he  might  see  his  seed,  and  the  travail  of  his  soul, 
and  be  satisfied.  And  this  is  the  seed  that  shall  serve  him 
throughout  all  ages,  which  shall  be  counted  unto  the  Lord  for  a 
generation.  And  this  serves  him  in  his  light,  and  worships 
him  in  spirit ;  therefore  they  that  oppose  this  light  of  Christ  to 
the  end  of  Christ's  coming,  death,  sufferings,  blood,  or  inter- 
cession, as  if  his  light  in  man  did  invalidate  these  ;  are  dark- 
ened and  cheated  by  the  devil,  and  not  those  who  obey  Christ's 
light  within  for  life  and  salvation  in  him. 

4.  The  saving  work  of  the  Sjnrit. 

Henry  Grigg  observes,  from  John  xvi.  7,  « that  the  Spirit 
or  blessed  Comforter  cannot  be  the  Saviour."  p.  46. 

H.  G.'s  contradiction.  «  Till  the  coming  of  his  spirit  and 
grace  with  power  in  my  heart  for  the  binditig  of  the  strong 
man,  satan,  and  killing  my  corruptions,  my  soul  was  not  brought 
out  of  the  horrible  pit,"  (p.  16.)  ««  having  wrought  this  glorious 
work  of  regeneration."  p.  17. 

G.  W.'s  animadversion.  'I'hen  it  is  the  spirit  and  power  of 
Christ  that  effects  salvation,  through  the  work  of  regeneration, 
(Tit.  iii.  5.)  which  is  not  merely  by  Christ's  outward  suffer- 
ings Though  we  cannot  believe  that  satan  is  bound  in  this 
man,  while  he  is  at  satan's  work,  blaspheming  Christ's  light 
within,  and  belying  us. 

H.  G.  replies,  «  What  sober  christian  can  find  any  con- 
tradiction here  against  H.  G.  ?  Is  not  G.  W.  the  liar  and  false 
accuser  ?  I  say  the  Spirit  or  blessed  Comforter  cannot  be  the 
Saviour  or  Mediator."  p.  6. 

G.  \V.'s  answer.  The  contradiction  is  very  obvious,  to  say 
the  Spirit  cannot  he  the  Saviour,  when  it  can  save  the  soul  out 
of  the  horrible  pit.  Can  it  save  and  not  be  a  Saviour?  Or  can 
it  bind  the  strong  man,  or  kill  man's  corruptions,  and  yet  not 


852 

save  him  ?  And  if  the  Father,  the  AVord,  and  the  holy  Spirit  be 
God,  cannot  God  be  the  Saviour?  When  Christ's  being  the 
author  of  faith,  giving  power  to  others  to  become  the  sons  of 
God,  are  proof  of  his  being  God.  (Light  from  the  Sun,  p.  91.) 
And  Christ  said,  "  the  Son  can  do  nothing  of  himself,"  &c.  «  The 
Father  that  dwelleth  in  me  he  doth  the  works."  John  v.  19.  30, 
and  viii.  28.  and  xiv.  10.  And  the  lioly  Spirit,  where  re- 
ceived, also  maketh  intercession  according  to  the  will  of  God, 
and  by  this  spirit  Christ  prayed  to  the  Father.  But  to  say,  the 
Spirit  or  blessed  Comforter  cannot  be  the  Saviour,  is  also  to 
deny  Christ  in  his  spiritual  appearance,  to  be  a  Saviour,  and 
so  to  confine  the  saving  work  to  him  only  as  man,  or  in  the  flesh 
without,  or  separate  from  us  j  whereas  he  said,  "  I  will  not  leave 
you  comfortless,  I  will  come  unto  you,"  (John  xiv.  18.)  which 
plainly  denotes  him  to  be  the  Comforter  in  tiiat  spiritual  appear- 
ance, wherein  he  that  was  with  them  promised  to  be  in  them. 
And  as  revealed  in  them,  his  appearance  was  another  or  diverse 
from  his  outward  appearance  in  the  flesh.  Whereas  11.  G. 
saitb,  "  Are  there  not  three  that  bear  record  in  heaven  ?''  I  say 
yes,  and  these  three  are  one.  And  is  not  Christ  the  Saviour 
that  Word,  which  is  one  of  the  three  ?  which  are  but  one 
Divine  Being,  thing,  or  substance,  though  revealed  under 
several  considerations,  and  diversities  of  manifestations,  and 
degrees  of  discoveries,  yet  all  one  Divine  life  and  being,  as 
God  is  the  Word,  the  Life,  the  Light,  and  so  is  Christ.  And 
the  holy  Spirit  is  life  to  the  righteous,  and  so  is  Christ  the  way, 
the  truth,  and  the  life.  «<  In  him  was  life,  and  the  life  was  the 
light  of  men  ;''  the  life  affordeth  light  to  all,  and  the  light  life  to 
all  that  obey  it,  and  in  it  follow  Christ.  Such  receive  the  light  of 
life,  and  come  to  walk  in  the  light  of  the  living.  As  the  light 
of  life  is  received  unto  justification  and  peace,  the  holy  Spirit 
is  received,  in  that  glorious  ministration,  as  Comforter,  after  a 
state  of  desolation  and  sorrow,  of  whom  Christ  said,  *'  He  shall 
receive  of  mine  and  shall  show  it  unto  you."  John  xvi.  13. 

H.  G.  ♦"  Did  the  true  Saviour  die  on  the  cross  or  not  ?" 

Answer.  Yes,  as  concerning  the  flesh,  but  not  as  concerning 
the  spirit  or  most  noble  principle,  by  which  he  was  empowered 
to  his  work  of  salvation. 

H.  G.  « I  affirm  once  again,  that  neither  the  Comforter,  viz. 
the  holy  Spirit,  nor  the  Deity  of  our  Lord  Jesus,  distinct  from 
his  manhood  or  human  nature,  could  be  the  Saviour  and  Media- 
tor which  died  on  the  cross,"  &e.  p.  7. 

Answer.  This  is  a  mere  impertinent  shuffle  to  prove  the  Holy 
Spirit  could  not  be  the  Saviour.  He  now  tells  us,  that  neither 
the  Holy  Spirit,  nor  the  Deity,  distinct  from  his  human  nature, 
as  he  calls  it,  could  be  the  Saviour  that  died.  Who  of  us  ever 
affirmed  that  his  Deity  or  Holy  Spirit  died  ?    But  seeing  the 


353 

holy  Spirit  or  Deity  died  not  with  the  flesh  of  Christ  that  was 
crucifii  (I,  then  ihc  whole  Saviour  did  not  die,  but  what  he  calls 
the  liuman  nature.  But  if  we  take  his  words  according  to  iiis 
doctrine  before,  (for  proof  tliat  the  hoi)  Spirit  or  Comttirter  can- 
not save  or  be  the  Saviour,)  only  thus,  viz.  •*  Neither  the  Com- 
forter, the  holy  Spirit,  nor  the  Deity  of  our  Lord  Jt-sus,  distinct 
from  his  manhood,  or  human  nature,  could  be  the  Saviour.'' 

This  were  all  one  as  to  tell  us,  that  God  cannot  be  the  Saviour, 
or  that  God  cannot  save ;  if  the  holy  Spirit  or  Deity  be  God. 
He  should  rather  have  said,  that  the  manhood  could  not  save 
without  the  holy  Spirit,  Divine  power,  or  Deity,  which  alone 
is  sufficient,  (and  that  only  which  is  felt  and  experitnced  in 
man,)  to  efftct  his  salvation  and  deliverance  from  the  power  of 
sin  and  satan.  *•  Ye  are  my  witnesses,"  saith  the  Lord,  "  and 
my  servants  whom  1  have  chosen,  that  ye  may  know  and  be- 
lieve me  and  understand  that  1  am  he:  before  me  there  was  no 
God  formed,  neither  shall  there  be  after  me  ;  I,  even  I,  am  the 
Lord,  and  beside  me  there  is  no  Saviour.^^  isa.  xliii.  10,  11. 
"  There  is  no  God  else  beside  me,  a  just  God  and  a  Saviour." 
chap.  Ixv.  21.  And  '♦  we  both  labour  and  suffer  reproach,  be- 
causi-  we  trust  in  the  living  God,  who  is  the  Saviour  of  all  men, 
especially  of  those  that  believe,"  1  Tim.  iv.  10.  And  how  is  God 
espt-cially  known  to  be  the  Saviour,  but  in  saving  man  from  sin, 
unrighteousn«  ss,  and  all  guile  ?  '♦  I  will  mention  the  loving  kind- 
ness of  the  Lord,  &c.  For  he  said,  surely  they  are  my  people, 
children  that  will  not  lie  ;  so  he  was  their  Saviour."  Isa.  Ixiii. 
7,  8.  Now  consider  whether  it  be  not  grossly  erroneous  to 
suppose  the  holy  Spirit  or  Deity  cannot  save,  or  is  so  defi- 
cient, distinct,  or  in  itself!  Although  »' God  was  manifest  in 
flesh,"  "  God  was  in  Christ  reccmciling  the  world  to  himself;" 
the  Divinity  and  human  (or  earthly)  nature  were  always  dis- 
tinct. And  is  n(»t  God  omnipotent  ?  »♦  To  the  only  wise  God  our 
Saviour  be  glory  and  majesty,  dominion  and  power,  now  and 
ever,  xAmen." 

5.  How  the  Light  in  man  is  a  gift,  and  H.  G  's  distinction  hctxveen 
the  meritorious  and  instrumental  cause  oj salvation,  examined. 

H.  G.  *'  Art  thou  not  able  to  distinguish  between  the  giver  and 
the  gift,  between  the  fountain  and  the  stream."  p.  7. 

Answer.  Y<'s,  I  do  distinguish  between  the  giver  and  the  gift, 
between  the  fountain  and  the  stream,  between  the  fulness  and 
the  receiving  i hereof,  grace  for  grace.  But  while  the  distinc- 
tion between  God  and  the  gift  of  his  spirit,  or  between  Christ 
and  his  lijijlit  within,  seems  to  be  no  more  than  between  the 
fountain  and  the  stream,  how  grossly  erroneous  is  it  to  con- 
elude  that  the  Spirit  cannot  be  the  Saviour,  or  that  the  light  of 

2  Y 


854 

Christ  is  not  saving!  For  that  is  all  one  as  to  say,  that  eithei 
the  stream  is  not  the  same  water  with  the  fountain,  or  that  the 
stream  cannot  wash,  because  not  the  fountain  or  fulness.  Who 
in  his  right  wits  will  believe  this  ? 

H.  G.  *«  But  again  it  appears  thou  distinguishest  not  between 
the  meritorious  cause  of  man's  salvation,  and  the  instrumental^ 
the  killing  of  the  sacrifice,  and  the  sprinkling  of  the  blood,"  &c. 
p.  7.  8. 

Answer.  Where  does  the  scripture  make  this  distinction,  or 
say  that  the  killing  of  the  sacrifice,  (which  he  must  mean  of 
Christ,)  is  the  meritorious  cause  of  man's  salvation?  Such  like 
blind  distinctions  are  fit  to  darken  knowledge,  and  blind  peo- 
ple's minds.  And  how  gross  and  unchristian  is  it  to  place  such 
a  merit,  or  worth,  up(»n  that  murderous  act  oi  killing  the  sacri- 
fice, if  he  mean  Christ,  as  his  discourse  implies?  For  though 
Christ  Jesus,  by  that  inherent  holiness  and  original  righteous- 
ness, and  grace  of  God  in  him,  offered  and  gave  himself  up  to 
suffer,  and  tasted  death  for  every  man;  yet  the  crucifying  and 
killing  him,  according  to  the  flesh,  was  an  act  of  murderers 
and  persecutors,  who  by  wicked  hands  put  him  to  death.  So 
that  the  dignity  and  worth  was  in  Christ,  and  on  his  part, 
through  all  his  sufferings,  and  not  in  the  act  of  killing  him  by 
wicked  hands,  nor  on  their  parts.  Howbeit,  the  suff*erings  and 
death  of  Christ  were  of  great  value  with  the  Father,  and  his 
power  did  appear  through  all  to  the  bruising  of  the  serpent's 
head. 

And  if  it  be  the  work  of  the  Spirit  to  sanctify  and  renew  us, 
is  not  this  a  saving  work  ?  And  doth  not  this  bring  us  to  receive 
the  atonement,  and  to  enjoy  peace.  Those  who  follow  and 
obey  this  Spirit  for  a  reconciliation,  (through  the  death  of 
Christ,)  are  saved  by  his  life.  And  so  the  work  of  Christ  in 
saving  and  redeeming  man  from  iniquity,  and  in  making  atone- 
ment, peace,  and  union  between  God  and  man,  however  these 
be  directly  pointed  at  and  made  way  for  by  the  suff'ering  and 
death  of  Christ,  yet  they  are  inwardly  revealed,  effected,  and 
fulfilled  by  the  spirit  or  life  of  Christ,  where  the  word  of  recon- 
ciliation is  received  in  the  heart.  For  Christ's  appearance  and 
suffering  in  the  flesh,  did  really  and  directly  point  at  those  spi- 
ritual ends,  (which  are  for  man's  eternal  advantage,)  to  be  ful- 
filled by  his  appearance  in  spirit. 

6.  The  Lord's  supper  in  the  type  and  in  the  anti-type,  the  shadow 
and  substance  distinguished. 

H.  G.  <<  The  ordinance  of  the  Lord's  supper  you  call  bread 
and  wine."  p.  19. 

[Contradiction.]  "The  sign,  the  shadow,  (speaking  of  their 
ordinances,)  the  substance  being  Christ."  p.  53,  54. 


356 

G.  W.'s  Animadversion.  Your  pretended  Lord's  supper,  theiij 
is  no  more  than  bread  and  wine,  the  sign,  the  shadow,  and 
therefore  their  continuation  is  of  no  necessity  in  the  true  church, 
which  hath  received  Christ  the  substance,  [thus  far  he  cites  my 
words,  and  leaves  out  what  follows,]  the  living  bread,  who  spi- 
ritually communicates  his  flesh  aud  blood,  or  fruit  of  the  hea- 
venly vine,  without  your  shadows.  And  this  is  our  Lord's  sup- 
per that  we  partake  of;  and  our  baptism  is  spiritual,  1  Cor. 
xii.  13.  Ephes.  iv.  5 ;  and  as  in  1  Pet.  iii.  21,  it  is  said,  "  to  the 
which  also  the  uvrlrwev  anti-type  that  now  saveth  us,  even  bap- 
tism," agreeth. 

His  contradiction  before  is  between  his  calling  their  bread  and 
wine  the  Lord's  supper,  now  remaining  in  full  force,  and  yet 
confessing  them  to  be  the  sign,  the  shadow,  and  that  the  sub- 
stance is  Christ.  If  what  you  call  the  Lord's  supper  be  a  sha- 
dow, as  of  Christ  to  come,  it  cannot  be  that  Lord's  supper  which 
remains  in  full  force,  where  he  is  come  to  sup  together  with 
them  who  have  received  him  in,  as  being  the  substance  which 
ends  the  shadows. 

But  H.  G.  attempts  to  reconcile  his  contradiction  by  speak- 
ing of  "  sitting  down  under  Christ's  shadow."  p.  9.  When  it 
is  very  obvious,  that  his  sense  of  Christ's  shadow  here  differs 
much  from  his  sense  of  their  pretended  supper ;  that  being  a  sha- 
dow of  Christ  the  substance  as  to  come.  In  the  one  case,  sha- 
dow is  metaphorical,  in  the  other  real.  For  were  it  good  doc- 
trine to  say,  you  must  sit  down  under  Christ's  shadow  till  he 
come?  Or  that  Christ  is  not  come  to  his  church,  while  she  sits 
down  under  his  shadow  ?  Or  that  your  bread  and  wine,  *'  as  a 
sign  and  shadow  of  Christ  the  substance,"  is  that  very  shadow 
of  his  that  the  church  is  always  to  sit  down  under,  while  upon 
earth.  What  he  saith  of  sitting  down  under  his  shadow,  is  taken 
out  of  Canticles  ii.  3,  *<  As  the  apple-tree  among  the  trees  of 
the  wood,  so  is  my  beloved  among  the  sons  ;  I  sat  down  under 
his  shadow  with  delight,  and  his  fruit  was  sweet  to  my  taste." 
See  how  plain  it  is,  that  the  simile  here  is  taken  from  sitting 
down  under  the  shadow  of  an  apple-tree,  and  eating  of  the  ap- 
ples. Were  it  good  sense  to  say,  I  must  sit  down  under  the 
shadow  of  an  apple-tree,  and  eat  the  fruit  thereof,  until  the  tree 
come,  when  both  tree  and  fruit  are  then  present?  And  so  is 
Christ  with  his  church,  when  she  sits  down  under  his  shadow, 
and  partakes  of  his  living  fruit,  where  there  is  then  no  necessi- 
ty of  your  outside  shadows.  And  yet  H.  G.,  in  contradiction  to 
his  confessing  their  ordinance  to  be  the  shadow,  is  still  imposing 
upon  his  opposer,  «  that  the  practice  »)f  it  is  to  be  kept  up  in  the 
same  manner  as  Christ  ,the  night  before  he  was  betrayed,  institu- 
ted." p.  9.  But  I  ask,  do  you  Baptists  observe  and  keep  a  real 
supper  in  the  very  same  manner  that  Christ  then  did  with  bis 


356 

disciples  ?  Be  plain  and  ingenuous  ;  have  you  the  passover  at  a 
real  "iupper?  And  have  jou  the  cup  both  before  and  after  sup- 
per as  Christ  and  his  disciples  had?  Luke  xxii.  15,  16,  17,  is, 
19,  20.  And  was  all  tiiis  either  an  institution  of  Christ,  or  of 
necessity  to  continue  in  the  church,  when  Christ  saith  of  the 
passover,  •*  1  will  not  any  more  eat  thereof,  until  it  be  fulfilled 
in  the  kingdom  of  God  ?"  verse  16. 

1  he  like  he  saith  of  the  cup,  *»  1  will  drink  no  more  of  the 
fruit  of  the  vine,  until  I  drink  it  new  with  you  in  the  kingdom 
of  God."  Mat  xxvi.  29.  Mark  xiv.  25.  and  Luke  xxii.  lb,  18. 
Doth  not  this  show  as  much  a  discontinuance  of  the  cup  as  of 
the  passover  ?  And  there  is  no  mention  of  Christ's  taking  wine, 
or  the  cup,  after  his  resurrection,  either  to  continue,  confirm, 
or  re-inforce  it,  as  a  commemoration  «)f  his  death,  when  he  sat 
at  meat  with  them,  and  took  bread  and  blessed  it,  and  break, 
and  gave  them  tliat  tlieir  eyes  were  opened,  and  he  was  known 
of  them  in  breaking  of  bread,  after  he  was  risen.  Luke  xxiv, 
30,  31.  John  xxi.  13. 

Ilowbeit,  11.  G.  is  pleased  to  cite  Acts  ii.  42,  and  chap.  20, 
to  prove,  that  the  Lord's  supper,  and  the  practice  of  it,  is  to 
be  kept  up  in  the  same  manner  as  Christ  did  the  night  before 
he  was  betrayed.  1  ask  again,  do  you  Anabaptists  practice  it 
in  the  same  manner  ?  And  have  we  not  the  more  reason  toiieny 
your  practice,  if  it  be  not  in  the  same  manner,  as  here  pre- 
tended ?  In  Acts  ii.  42,  it  is  said,  *'  They  continued  steadfastly 
in  the  apostle's  doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers,"  wherein  is  no  mention  either  of  the 
■wine,  the  cup,  the  supper,  or  passover.  Also  it  is  then  said, 
that  all  who  believed  were  together,  and  had  all  things  com- 
mon, and  sold  their  possessions  and  goods,  ver.  44,  45.  Now, 
if  what  they  did  must  be  binding  on  ])osterity,  because  prac- 
tised, why  do  not  the  Baptists  imitate  those  believers  in  selling 
their  possessions,  &c.  ?  iiut  were  it  not  a  very  preposterous 
way  of  arguing,  to  conclude  a  continuance  of  commands  and 
duties  from  pi  actices  !  And  in  Acts  xx.  7,  it  is  said  »•  Upon  the 
first  day  of  the  week,  the  disciples  came  together  to  break 
bread,"  and  that  Paul  *♦  had  broken  bread,"  (ver.  11.)  accord- 
ing to  Christ's  practice  after  he  was  risen.  And  in  1  C(>r.  11, 
Paul  gives  a  recitation  both  of  the  bread  and  cup  that  Christ 
gave  in  the  figure  to  show  the  Lord's  death  till  he  came  ;  as 
also  of  the  substance,  to  wit,  the  body  and  blood  of  Christ,  which 
he  was  a  partaker  of  in  the  mystery.  But  as  the  Corinthians 
were  too  carnal,  and  envying,  and  strife,  and  divisions  were 
amongst  them,  and  some  liable  to  idolatry,  (1  Cor.  iii.  1,  3. 
chap.  X.  14,  and  xi.  17,  18,  19,)  the  apostle  said,  *♦  I  c(»uld  not 
speak  unto  you  as  unt<»  spiritual,  but  as  unto  carnal."  So 
then  they  had  not  the  clear  sight  of  Christ  as  the  substance, 


357 

or  mystery  of  his  body  and  blood  ;  and  the  very  stress,  drii't, 
and  scope  of  the  apostle's  testimony,  was  to  exalt  the  substance 
and  mjstery,  and  to  bring  them  into  a  spiritual  mind  and  slate. 
For  wbicb  see  also,  1  Cor.  x.  14. 15,  16,  17.  And  in  2  Cor.  xiii. 
6,  lie  saith,  "  Examine  yourselves  whether  ye  be  in  the  faith, 
prove  yourselves;  know  you  not  your  ownselves,  bow  that 
Jesus  Christ  is  in  you  except  ye  be  reprobates." 

Now  Jesus  Clirist  is  confessed  to  be  the  substance,  when  your 
pretended  Lord's  supper  is  but  the  sign,  the  shadow,  or  the 
figure  ;  if  his  saying,  *♦  this  is  my  body"  be  but  a  figurative 
sptech,  according  to  the  martyrs,  p.  9.  And  I  require  this 
man  to  prove  that  gospel-ordinances  are  a  shudoiv,  as  he  hath 
confessed  their  supper  to  be.  - 

H.  G.  »« I  would  know  of  this  man,  where  ne  reads  of  any 
thing  called  the  Lord's  supper,  but  this  which  we  contend  for." 
page  10. 

Answer.  You  are  contending  but  for  the  shadow,  but  there  is 
the  Lord's  supper  in  the  mastery  ;  for  saith  ♦«  the  faithful  and 
true  witness,  the  beginning  of  the  creation  of  God,"  <<  Behold 
I  stand  at  the  tloor  and  knock,  if  any  man  hear  my  voice  and 
open  the  door,  I  will  come  in  to  him,  and  will  sup  with  him  and 
he  with  me."  Rev.  iii.  20.  Is  not  this  the  Lord's  supper  that  is 
above  the  shadow  f  And  Christ  said,  "I  appoint  unto  you  a 
kingdom,  as  my  Father  hath  appointed  unto  me,  that  ye  may 
eat  and  drink  at  my  table  in  my  kingdom."  Luke  xxii.  29,  30. 
«  Verily  1  say  unto  you,  I  will  drink  no  more  of  the  fruit  of  the 
vine,  until  that  day  that  I  drink  it  new  with  you  in  my  Father's 
kingdom.'*  Is  not  this  the  Lord's  supper  in  the  mystery  or 
anti-type?  And  "I  am  the  bread  of  life,"  *'  I  am  the  living 
bread  which  came  down  from  heaven :  if  any  man  eat  of  this 
bread  he  shall  live  for  ever ;  and  the  bread  that  I  give  is  my 
flesh,  that  I  give  for  the  life  of  the  world.  He  that  eatcth  my 
flesh,  and  drinketh  my  blood,  dwelleth  in  me,  and  I  in  him." 
.John  vi.  is  not  this  living  bread  from  heaven  confessed  to  be 
the  substance,  and  the  outward  bread  the  shadow  ? 

H.  G.  •♦  I  do  atfirm  that  this  is  spiritual,"  (to  wit,  the  Lord's 
supper.)  p.  10. 

Answer.  The  Lord's  supper,  in  the  mystery,  i^  spiritual,  but 
not  your  bread  and  wine,  unless  they  be  transubstantiated, 
which  we  utterly  deny. 

H.  G.  *«The  ordinance  of  water-baptism  was  given  forth  by 
Christ  after  his  resurrection.  Mat.  xxviii.  20." 

Jnswer.  There  is  no  mention  of  water,  but  of  baptizing  them 
£(«  T»  e»o^«  into  the  name  of  the  Father,  Son,  and  holy  Spirit; 
and  this  baptism  was  saving,  but  so  is  not  your  dipping. 

H.  G.  •♦  And  this  of  the  Lord's  supper  Paul  received  of  Christ 
sometime  after  his  ascension.  1  Cor.  ii.^S." 


us 

Answer.  1.  Paul  received  of  Christ  the  Lord's  supper  in  the 
iii)'stery,  not  in  the  shadow,  (1  Cor.  x.  15,  16,  17.)  yet  he  de- 
livered to  them  the  relation  how  the  Lord  Jesus  took  bread  and 
the  cup  the  same  night  in  which  he  was  betrayed,  (ver.  23,  24.) 
which  he  applied  to  a  spiritual  end.  (ver.  28,  explained  before, 
chap.  XX.  16.)  And  he  delivered  the  gospel,  as  well  touching 
Christ's  resurrection  as  his  death,  (1  Cor.  xvi.  3.)  and  for  their 
being  baptized  into  his  death,  and  raised  in  the  likeness  of  his 
resurrection,  which  was  more  than  a  remembrance  of  his  death, 
in  (or  by)  the  shadow,  which  could  not  be  positively  enjoined 
by  **  as  oft  as  ye  do  this." 

2.  That  which  the  apostle  received  of  the  Lord  was  the  gos- 
pel, and  a  gospal  discovery  of  the  siibstancCf  which  was  beyond 
and  above  the  shadow.  And  his  recitation  of  the  shadow,  was 
directly  to  point  at  the  substance,  viz.  »*  thdt  bread  and  that  cup^' 
which  was  the  body  and  blood  of  Christ,  and  the  spiritual  c«»m- 
rnunication  thereof.  He  was  a  minister  of  the  gospel,  the  dis- 
pensation whereof  was  not  a  dispensation  of  shadow,  but  of 
substance. 

H.  G.  *'  The  end  of  this  ordinance  doth  remain,  notwithstand- 
ing the  pourings  forth  of  the  spirit,  and  therefore  the  ordinance 
must  needs  remain,  which  is  to  confirm  our  faith  in  the  true  Sa- 
viour, and  to  keep  up  our  love  to  him."  p.  21. 

G.  W.  What  kind  of  faith  and  love  are  these  which  are  con- 
firmed by  bread  and  wine,  and  what  idolatry  and  diversion  from 
the  spirit  doth  their  doctrine  tend  to  herein !  Surely  the  holy 
Spirit  can  best  supply  the  said  end.  Gal.  v.  22. 

H.  G.'s  reply.  "This  ordinance  tends  to  increase  our  love  to 
him,  and  our  faith  in  him ;  therefore  the  end  remains,  unless 
you  can  prove  Christ  is  come  the  second  time  without  sin  unto 
salvation.  Do  you  suppose  there  is  no  need  of  this  ordinance, 
because  the  spirit  can  best  supply  the  said  end  ?"  p.  11. 

Answer.  1.  There  is  no  need  of  the  shadow  where  the  sub- 
stance is  enjoyed  ;  and  whilst  thou  hast  confessed  your  sui)per, 
as  it  is  called,  to  be  the  shadow,  (the  substance  being  Christ,) 
thou  dost  but  contradictorily  beg  the  question,  by  calling  it  a 
«  gospel  ordinance,  the  Lord's  supper  in  full  force,  the  ordi- 
nance," &c.    . 

2.  Thou  dost  but  imagine  a  confirmation  and  increase  of 
faith  and  love  to  Christ  by  your  bread  and  wine,  which  thry 
cannot  produce.  True  love  and  faith  are  fruits  of  the  spirit, 
which  can  best  and  only  supply  this  end,  which  idolatrously 
thou  proposes  to  reap  from  thy  pretended  supper.  There  can 
be  no  necessity  of  this  thy  shadow  for  any  such  end  to  the  soul. 
Can  there  be  any  need  of  that  which  cannot  supply  the  soul, 
when  that  which  best  can  do  it  is  manifest?  Is  there  necessity 
where  there  is  plenty,  or  a  full  supply? 


359 

3.  Whether  those  believers,  in  the  apostles*  days,  who  hoped 
an  J  lookfil  for  Clirisi's  appearing  the  second  time  withoui  sin 
unto  salvation,  (Heb.  ix.  28.)  did  not  accordingly  come  to  ex- 
perience his  appearance  nnto  their  salvation  ? 

H.  G.  '•  Darest  thou  say  the  spirit  can  best  supply  those  ends 
without  making  use  of  the  means  God  in  his  Word  doth  direct 
to?  The  usefulness  and  sufficiency  of  the  spirit  in  fulfilling{its 
work  doth  not  disannul  Clirist's  precepts."  p.  12. 

Answer.  1.  Tell  us  wliere  the  Word  of  God  hath  dictated  that 
your  shadowy  supper  of  bread  and  wine  is  the  means  to  confirm 
true  faith  in  Christ,  or  increase  your  love  to  him,  or  else  con- 
fess thy  error;  for  the  means  thou  talkest  of  must  have  reference 
to  what  we  were  upon  before,  about  your  pretended  supper,  or 
else  thou  art  insignificant  and  impertinent  in  thy  discourse. 

2.  If  the  spirit" be  sufficient  to  fulfil  its  work  and  office,  which 
is  to  bring  forth  its  own  fruit,  what  necessity  is  there  of  your 
shadow,  which  cannot  do  it,  nor  so  far  help  man  as  in  the  least 
to  supply  those  ends  the  Spirit  is  given  for,  much  less  help  the 
Spirit  therein,  which  is  all-sufficient  of  itself  ? 

7.  The  AnabaptisVs  imposition  about  thdr  shadoivy  baptism. 

Again,  H.  G.  is  very  fierce  and  rash  for  their  water-baptism, 
or  plunging  peojde  in  water,  where  he  saith,  «  whosoever  brings 
any  other  gospel  let  him  be  accursed."  p.  24. 

G.  W.  Hereby  he  hath  cursed  all  the  people  of  God,  and  sin- 
cere minded,  both  Protestants  and  all  others  in  the  world,  wh» 
oppose  or  do  not  use  the  Baptists'  practice  of  dipping  people  in 
water.  He  is  very  uncharitable  ;  the  Lord  forgive  him.  For  our 
parts,  we  cannot  believe  their  baptism  to  be  either  the  baptism 
of  Christ,  or  gospel,  or  of  necessity  and  available  to  salvation. 

H.  G.'s  reply.  ♦«  Thou  hast  in  this  manifested  thy  imperfection 
and  falsH  anti-christian  spirit.  Hast  thou  no  more  care  nor  con- 
science, that  thou  goest  about  thus  to  belie  the  innocent  ?  Have 
I  affirmed  that  baptism,  or  plunging  men  and  women,  is  gospel  ? 
Have  I  said,  it  is  necessary  to  salvation  ?"  p.  13. 

Answer.  It  is  both  dishonest  and  false  in  thee  to  accuse  me  of 
an  anti-christian  spirit,  and  belieing  tiie  innocent,  for  stating 
thy  own  words,  and  the  consequence  of  them,  from  the  very 
tenour  of  thy  discourse.  Hast  thou  not  accounted  your  water- 
baptism,  or  dipping,  gospel,  or  at  least  part  of  Christ's  last  will 
and  testament,  and  them  accursed  that  bring  any  other  gospel? 
See  thy  other  book,  page  24,  25.  26.  And  have  not  thy  brethren 
declareditforthe  remission  of  sins,  and  the  only  way  of  gathering 
churches,  first  to  teach,  and  then  to  baptize  or  dip  them  ?  See 
their  confession  of  faith,  Article  2,  presented  to  the  king,  and 
subscribed  by  above  forty  of  them. 


360 

And  have  not  some  of  thy  hrethren,  formerly,  frightened  ma- 
ay  simple  people  into  the  water  to  be  dipped,  by  such  language 
as,  «*  dip  or  damn  ?"  And  what  hast  thou  said  less,  if  the}*  be  ac- 
cursed that  own  it  not.  Some  of  thy  brethren  have  positively 
affirmed  it  necessary  to  salvation,  on  that  scripture  :  *«  except  a 
man  be  born  again  of  water  and  the  spirit,  he  cannot  enter  into 
the  kingdom  of  Go<l,"  falsely  deeming  that  outward  water  is 
there  spoken  of. 

H.  G.  **  All  that  are  accursed,  are  only  those  who  bring  ano- 
ther gospel  besides  that  which  was  given  forth  by  Christ,  as  he 
is  King  and  Mediator  of  the  new  covenant."  p.  14. 

Jinswtr.  And  your  di|)ping  thou  reckons  *  to  be  given  forth 
by  Christ,  thy  pretended  proof  being  Mat.  xxviii.  20.  as  before 
mentioned,  wherefore  thy  case  is  against  all  that  own  it  not,  or 
refuse  to  be  dipped.  For  our  parts  we  will  not  be  dipped  by  you. 

H.  G.  "I  doubt  not  but  all  sincere  minded  Protestants  are  of 
my  persuasion  touching  this  matter,  though  we  may  differ  about 
the  form  and  subjects  of  water- baptism."  p.  14. 

Answer.  Here  thou  insinuates  and  flatters  the  protestants, 
like  a  temporizer  and  decliner  of  your  former  testimony,  and 
contrary  to  thy  brethren's  said  Confession  of  Faith,  Article  2, 
which  is  wholly  against  that  scriptureless  thing  of  sprinkling 
infantSf  as  their  phrase  is  ;  and  have  not  divers  of  thy  brethren 
deemed  it  anti-christian  i 

H.  G.  *<  It  is  false,  and  a  slander,  to  say  that  we  make  it 
essential  and  of  absolute  necessity  to  salvation,  though  we  be- 
lieve it  essential  to  church  communion."  p.  14,  15. 

Answer.  Is  it  not  essential  and  necessary  to  salvation,  if  part 
of  Christ's  last  will  and  testament,  (as  thou  sayst  before,)  and 
such  to  be  accursed  that  oppose  it?  Or  is  it  not  essential  if  it  be 
the  same  baptism  of  Christ,  mentioned  Mat.  xxviii.  and  Mark  16, 
which  is  annexed  to  believing  in  order  to  salvation  i  But  if  not 
necessary  to  salvation,  then  not  the  baptism  into  the  one  body,  or 
church  communion  ;  and  then  it  is  not  that  one  baptism,  or  anti- 
type, which  doth  save,  viz.  the  baptism  into  the  name  of  the  Fa- 
ther, Son,  and  holy  Spirit,  for  without  that  name,  or  power, 
men  cannot  be  saved. 

*  Note.  In  the  original  edition  of  this  work,  from  which  the  present  is  taken, 
no  uniform  rule  was  observed  with  reg'ard  to  the  termination  of  verbs  of  the  se- 
cond person  singular,' — sometimes  the  solemn,  sometimes  the  familiar  style  being 
used.  But  as  the  latter,  by  contracting  the  terminations,  brings  the  ideas  in  a  sen- 
tence closer  together,  and  at  the  same  time  gives  facility  to  reading,  it  appears 
better  adapted  to  a  controversial  work.  It  has  accordingly  been  mostly  adopted 
in  the  present  edition.  See  Brown's  "  Institutes  of  English  Grammar,"  p.  30,  &c. 
which  the  distinction  is  recognized  as  agreeable  to  good  usage,  and  the 
"  canons  of  criticism ." 


8.  Their  definition  of  the  true  Saviuiir  and  his  being. 

Henry  Gn:^g  denies  the  true  Saviour  to  be  the  light  and 
power.  *<  1  aftirrn,"saith  he,  ♦»  that  Jesus  Christ  is  a  man  con- 
sisting of  flesh  and  bones,"  Tp.  30,  31.)  "  human,  fitiitt',  weak, 
subject  to  passion  as  we  are,"  (p.  94,  33.)  "  the  true  Christ  con- 
sisting of  a  body  of  flesh  and  bone."  p.  31,  3i>. 

Contradiction.  *•-  John  declared  |)lainly  tiiat  Christ  was  brforc 
him,  being  from  everlasting,  before  Abraham,  the  S:»n  uf  (idd 
by  eternal  generation,  truly  God,  David's  Lord.  p.  35.  The 
Lord  Jesus,  the  eternal  Word.  p.  8.  The  Emanuel,  p.  32. 
Ciirist  the  Son  of  the  living  God."  p.  33. 

Animadversion.  Therefore  it  is  both  unscriptural  and  absurd 
to  assert,  that  Jesus  Christ  consisteth  of  a  human  body  ofjlesh 
and  boncy  or  is  finite,  seeing  he  was  before  all  things,  and  by 
him  all  things  consist,  (Coi.  i.  17.)  and  it  is  inconsistent  both 
with  the  eternal  glory  of  the  Son  of  God,  which  he  had  with 
the  Father  before  the  world  began,  wherein  he  is  glorified,  and 
his  body  '<  glorious  and  spiritual."  They  should  have  said,  tliat 
he  to(»k  upon  him  that  body  prepared  for  him,  and  not  that  he, 
(Jesus  Christ,)  consisteth  or  is  made  up  of  flesh  and  bones. 
But  at  length  they  arc  made  to  grant  to  the  Deity  of  Christ 
more  than  formerly,  though  to  their  own  confutation,  as  before. 
And  I  further  add,  is  there  not  a  plain  contradiction  between 
Jesus  Christ's  «  consisting  of  flesh  and  bone,  human  nature," 
and  that  the  Lord  Jesus  Christ  '*  is  the  eternal  >yord,  from 
everlasting,"  &e.  Besides,  after  his  resurrection  he  said, 
*♦  a  spirit  hath  not  flesh  and  banes  as  ye  see  me  have."  Luke 
xxiv.  39.  Now.  for  Jesus  Christ  to  have  flesh  and  bone,  and 
for  him  to  consist  of  flesh  and  bone,  (in  his  sense,)  are  two  dif- 
ferent things.  For  to  have  flesh  and  bones,  implies  a  distinc- 
tion between  him,  the  Son  of  God,  (as  to  his  being,)  and  the 
flesh  and  bones  which  he  had.  But  to  consist  of  flesh  and 
hones,  implies  he  could  not  have  a  being  without  them,  but  that 
he  is  made  up  merely  of  human  flesh  and  bones. 

H.  G.  «*  Doth  he  not  evidently  declare  to  the  world,  that  it 
is  a  ctmtradiction,  and  absurd,  to  assert  that  Jesus  Christ  is 
God  and  man,  subsisting  in  two  real  distinct  natures — because  I 
said,  he  is  man,  and  that  the  divinity,  distinct  and  apart  from 
the  humanity,  is  not  the  Christ,  and  yet  also  said  he  is  God, 
everlasting,  and  the  Son  of  God  l)y  eternal  generation."  p.  16. 

Re-ply.  1.  It  is  remarkable  how  the  man  shuffles,  evades,  and 
uses  a  subterfuge  beside  my  objection,  which  was  not  at  all 
against  Jesus  Christ  being  God  and  man,  (take  '*  man"  as 
Christ  is  the  heavenly,  spiritual,  and  glorified  man — bring 
ascended  up  where  he  was  before,)  but  it  was  against  his  aflirm- 
ing  that  Jesus  Christ  "  consisteth  of  human  flesh  and  hone," 

2  Z 


362  "^ 

(I  distinguishing  between  consisting  and  having,)  seeing  Christ 
was  from  everlasting. 

2.  And  now  also  to  say,  he  «  subsists  in  two  natures,  divine 
and  human,"  contradicts  his  saying,  he  *'  consists  of  flesh  and 
bones,  human  nature.''  For  these  do  n(»t  consist  of  two  na- 
tures ;  the  human  nature  is  not  two  natures,  both  human  and 
divine,  as  the  human  or  eartldy  nature  cannot  be  the  heavenly 
also. 

3.  If  Christ  eonsisteth,  or  is  made  up  of  human  flesh  and 
bones,  and  be  the  Christ  only  as  so  considered,  then  how  is  he 
the  Son  of  God  by  eternal  generation,  even  before,  as  well  as 
since,  he  took  upon  him  that  body  which  was  prepared  for  him, 
or  partook  of  that  whici)  the  children  had,  to  wit,  flesh  and 
blood :  If  the  Son  (»f  God  before,  was  he  not  then  Christ  be- 
fore ?  Or  was  he  the  Son  of  God  when  he  was  not  Christ  ? 

9.  The  Hypostatical  Union. 

But  H.  G.  instead  of  clearing  himself  in  this  matter,  silily, 
yet  perversly,  begs  the  question  thus:  <'  Doth  he  not  deny  his 
human  nature  and  glorious  hypostatical  union  i"  p.  21. 

This  being  considered,  together  with  his  severe  conclusion 
against  us,  of  «  horrible  heresies,  delusions,  and  vile  impos- 
tures,'* as  in  p.  17,  shows  that  he  has  a  design  to  render  us  as 
odious  and  as  obnoxious  as  he  can.  F(»r  if  he  can  influence  the 
powers  with  his  own  and  his  brethren's  implacable  enmity,  and 
inveterate  spirit,  and  possess  them  with  the  idea  that  the  Qua- 
kers are  horrible  heretics,  and  vile  impostors,  and  that  they 
deny  the  man  Christ  Jesus,  and  the  hypostatical  union  ;  we  must 
be  no  objects  of  mercy,  nor  fit  to  live  among  men,  but  subjects 
of  ruin  and  destruction.  We  cannot  herein  but  take  notice  of 
the  persecuting  spirit,  and  the  implacable  and  deadly  envy  that 
is  in  some  of  these  Anabaptists,  tending  in  the  highest  to  per- 
secution. 

But  to  the  question,  "Whether  I  do  not  deny  his  human  na- 
ture, and  glorious  hypostatical  union  ?"  I  answer,  1.  That  if 
hypostatical  signify  substantial,  from  u7r))ilxTtf  substance,  I  do 
confess  and  own  that  the  Father,  the  Word,  and  holy  Spirit  are 
one  substance,  or  that  the  oneness  of  substance  is  applicable  to 
all  the  three  in  Heaven  ?  for  they  are  not  three  substances. 
And  that  the  Son  of  God  is  the  briglitness  of  bis  Father's  glory, 
and  the  express  character  of  his  o;r«j7«o-/»«  substance,  (Heb. 
i.  3.)  and  that  therefore  the  Father  and  the  Son  are  one  sub- 
stance. 

2.  But  that  either  the  Son  of  God  doth  consist,  or  is  made  up, 
of  human  Jlesh  and  blood,  or  that  these  and  the  Divine  nature 
are  one  substance,  I  deny,  as  contrary  to  the  Son's  being  the 


36S 

brightness  of  his  glory,  and  the  express  character,  or  image,  of 
his  substance.  Heb.  i.  3.  For  human  nature  and  divine  an-  not 
both  one  ;  though  still  the  one  hypostasis,  or  substance,  is  in  all 
the  three  Divine  witnesses  in  Heaven,  whose  glorious  hypos- 
tatical  union  we  never  denied.  This  is  further  opened  in  our 
books,  viz.  "  The  Divinity  of  Christ,*'  &c.  **  Serious  Apology," 
part  1.  chap.  3.  Howbeit  if  we  cannot  own  these  to  be  scrip- 
ture language,  viz.  1.  That  Jesus  Ciirist  consists  of  human  flesh 
and  bone.  2.  That  the  glorious  hypostatical  union  consists  of  a 
humaii  and  divirie  nature^  or  that  they  are  hypostatically  one,  he 
should  bear  with  us,  till  he  produce  us  plain  scripture  tor  those 
positions  and  words. 

10.  His  charge  against  the  Quakers*  principles  and  doctrines  pro- 
ved impure,  vile,  and  ignorant ;  and  the  spirituality,  divinity, 
and  sufficiency  oj  the  Light  within,  further  asserted. 

And  again,  H.  G.  is  very  impure  and  vile  in  affirming  the 
Quakers  "  principles  and  doctrines  of  the  light  within  to  be  im- 
pure and  vile."  p.  17.  Before  he  accused  the  Quakers'  princi- 
ple of  the  light  within,  now  it  is  the  principles ;  that  is,  all  our 
principles  about  the  light  within  he  accuses  of  being  impure 
and  vile,  which  is  also  still  contradictory  to  his  confessing,  that 
Christ,  as  the  eternal  Word,  enlighteneth  every  man  that  Com- 
eth into  the  world,  or  that  the  light  in  every  man  is  the  light  of 
the  eternal  Word,  or  a  spiritual  light  flowing  thence.  This  he 
hath  granted,  and  this  is  one  of  our  prineiplrs  and  doctrines, 
•which  he  hath  accused  with  impurity  and  vileness,  as  before, 
which  must  needs  strike  at  the  principle  of  light  itself,  (though 
I  would  believe  he  might  not  intend  so  badly  as  his  words  im- 
port,) while  we  assert  it  to  be  what  it  is  as  manlf<'st  in  man  ; 
1.  That  Cljrist,  as  the  eternal  Word,  enlighteneth  every 
man,  &c.  2.  That,  as  the  eternal  Word,  his  light  is  spiritual 
and  divine,  as  the  word  itself  is,  which  is  the  true  light  enlight- 
ening every  man.  3  That  therefore  this  light  in  man  being 
sincerely  obeyed  and  followed,  will  guide  and  dir^^ct  him  in 
his  way  out  of  darkness  and  sin  to  God  and  Christ  the  giver  of 
it,  and  so  to  life  and  salvation.  4.  Tliat  men  are  not  c(mdemned, 
nor  can  they  be  left  without  excuse  for  want  of  light  sufficient 
given  them,  but  for  their  disobedience  and  rebellion  against  the 
light  that  God  hath  given  them,  which  therefore  is  sufficient. 

By  these  we  deny  their  partial  predes<inarian  pritjciple,  that 
concludes  that  God  hath  not  given  a  suffieient,  or  savijig  light  or 
grace  to  every  man,  but  that  he  hath  refused  it  to  the  greater 
part  of  mankind,  as  having  from  all  eteniity  particularly  de- 
signed their  damnation,  destruction,  <»r  preterition.  This  we 
eannot  own,  though  it  be  the  doctrine  upon  which  much  of  these 


364 

men's  opposition  against  God's  affording  sufficient  light  to  every 
man,  is  grounded.  And  our  vindication  ot  its  sufficiency  is  that 
for  whicli  this  opposer,  and  his  assisants  in  his  work,  must  blas- 
pheniousl)',  and  outrageously  cry  out  against  us,  in  this  lan- 
guaagc,  viz.  "  Tiie  great  darltness  of  these  men  who  cry  up 
liglit  and  power  witlun  ;  tliis  wile  of  satan,  and  cheat  of  anti- 
christ; the  vileness  and  impurity  of  which  principle,"  &c. 
And  all  this  in  his  pretended  "Light  from  the  Sun  of  righteous- 
ness," pp.  31,  and  48,  which  he  should  rather  have  called, 
** Darkness  Irom  the  son  of  perdition." 

Howbeit,  H.  G.  is  made  to  give  us  a  little  better  language  con- 
cerning the  light  witJjin,  where  he  sailh,  ♦♦  1  acknowledge  the 
light  which  is  in  all,  and  do  esteem  it,  and  have  a  regard  to  it, 
in  its  place,  an<i  do  say,  it  witnesses  for  God,  and  serves  for  the 
end  and  purpose,  when  obeyed,  for  which  it  was  given  unto 
man."  p.  18. 

But  for  what  end  it  serves  and  is  given  to  man,  if  it  be  nei- 
ther saving  nor  sufficient  to  lead  from  sin,  he  tells  us  not ;  nor 
to  what  end  it  can  guide  men  singly  following  it.  What  esteem 
or  regard  soever  he  pretends  he  hath  to  this  light  within,  it  ap- 
pears he  hath  made  little  trial  or  proof  of  its  testinjony  for 
God  by  obeying  its  directions  and  guidance.  We  may  see  what 
esteem  and  regard  this  man  hath  to  the  lit;ht  within,  when  he 
counts  it  great  darkness  "  to  cry  up  the  light  and  power  within," 
and  this  **  a  wile  of  satan  and  cheat  of  anti-christ." 

What  horrible  atheistical  stuff  is  this,  thus  to  cry  down  the 
light  and  power  of  God  within  !  And  then  deceitfully  to  evade 
and  say,  it  was  the  Quakers  doctrine  and  principles ;  *»  that 
which  you  Quakers  speak  of  it  is  abominable,  and  to  be  detest- 
ed by  ail  good  christians."  p.  18.  What  is  now  the  matter, 
what  do  the  Quakers  speak  of  the  light  within  that  is  given  to 
every  man  ? 

H.  G.  "  It  was  never  bestowed  upon  man  to  be  made  an  idol 
of,  and  set  up  in  the  place  of  God." 

Answer.  The  light  of  the  eternal  Word  neither  is  nor  can  be 
made  an  idol ;  for  that  which  is  divine,  as  is  this  light,  cannot 
be  too  much  loved,  esteemed,  set  up,  or  obeyed. 

H.  G.  *♦  It  is  blasphemy  to  say,  it  is  the  divine  essence." 

Answer,  To  what  place  wilt  thou  limit  or  confine  the  divine 
essence  ?  '*  In  him  was  life,  and  the  life  was  the  light  of  men  ;" 
is  this  divine,  yea  or  nay  ?  If  divine,  is  it  not  a  light  of  the  Di- 
vine Being. 

To  prove  the  Quakers'  doctrine  and  principles  concerning 
the  light  within  "  impure  and  vile,  abominable  and  to  be  detest- 
ed by  all  good  christians,"  (p.  18,)  he  further  adds  these  posi- 
tions by  way  of  charge,  viz. 

1.  **  It  is  a  vile  and  wicked  thing  to  say,  it  is  the  Lord  Jesus 


86i> 

Christ,  the  Lamb  of  God,  tlic  great  prophet  God  promised  to 
raise  up. 

2.  *•  It  is  a  vile  error  to  say,  it  is  the  holy  Spirit  or  blessed 
Comforter,  for  that,  Christ  saith,  the  world  could  not  receive." 

Answer.  H.  G.  should  have  been  so  ingenuous  as  to  have 
cited  the  Quakers'  books  and  pages,  first  to  prove  these  to  he 
their  doctrines  and  principles,  and  that  in  their  own  words, 
before  he  had  so  severely  charged  them,  which  till  he  does, 
I  must  deny  him  to  be  either  an  impartial  or  true  stater  of  our 
principles,  and  state  them  in  our  own  words ;  as — 

1.  We  confess  that  Jesus  Christ,  as  the  eternal  Word,  en- 
lightens every  man  with  his  own  divine  light  or  life,  which 
gradually  appears  in  man,  and  shows  itself  by  measure.  But 
God  gave  not  the  Spirit  by  measure  to  Jesus  Christ,  the  great 
prophet  ;  therefore  we  do  not  call  every  appearance  of  liglit  the 
whole  Christ.  And  according  to  H.  G.'s  definition  of  Jesus 
Christ,  as  *'  consisting  of  human  flesh  and  bone,"  he  is  not  in 
any  man.  But  we  knowing  him  after  the  Spirit,  and  that  he 
is  God  over  all,  he  is  spiritually  in  his  saints,  in  union  w^ith 
them,  and  known  to  them>  and  his  presence  is  unlimited.  "  He 
was  in  the  world,  and  the  world  knew  him  not,"  whose  pres- 
ence enlightens  mankind  with  an  immediate  light  from  himself, 
which  is  able  to  reveal  Christ  himself,  as  he  is  only  peculi- 
arly revealed  in  the  saints,  who  have  obeyed  his  light. 

2.  The  gift,  enjoyment,  and  indwelling  of  the  holy  Spirit,  as 
Comforter,  is  a  peculiar  and  glorious  manifestation  of  life,  only 
received  by  those  that  obey  the  measure  of  that  spiritual  and 
divine  light  within,  which  is  freely  given  of  God  to  all,  wherein 
they  that  wait  upon  God,  obtain  more  power  and  virtue  from 
him,  who  giveth  the  holy  Spirit  to  them  that  truly  ask  him,  from 
a  sense  of  its  virtue  and  light  within  ;  in  which  they  are  only 
capable  of  receiving  the  pourings  forth  of  the  holy  Spirit,  and 
abundant  shedding  thereof  on  them,  as  those  that  receive  the 
measure  of  his  discovery  or  appearance  in  them.     And  though 
the  rebellious  world  doth  not  receive  or  accept  of  this  holy  Spirit, 
nor  see  his  glory  as  an  indwelling  Comforter ;  yet  some  en- 
lightening appearances   and  operations  thereof,  do  at  times 
reach  the  men  of  the  world,  to  their  convicti(m  and  reproof,  often 
striving  with  man  to  persuade  him  out  of  his  sins  and  iniquities. 
And  if  the  holy  Spirit  be  God,  his  Spirit  is  unlimitable,  filling 
heaven  and  earth,  &c.     «  Whither  shall  I  go  from  thy  Spirit, 
or  whither  shall  I  flee  from  thy  jtrcsence?"  See  Psa.  cxxxix. 
7,  8,  9.     And  his  presence  is  to  man  an  enlightening  presence, 
and  "  thine  incorruptible  spirit  is  in  all  things,  therefore  thou 
chastenest  them  measurably,  by  putting  them  in  remembrance 
of  the  things  wherein  they  have  offended,  that  leaving  wicked- 
ness they  may  believe  in  thee  0  Lord."  Wisdom  xii.  1,  2. 


366 

H.  G.  "Abominable  it  is  to  say,  it  will  cleanse  from  all  siu 
and  eternally  save  those  that  obey  it."  p.  18. 

Answer.  The  life  wlileh  is  the  light  of  men,  is  both  cleansing 
and  saving  in  the  least  degree  of  it,  to  them  that  obey  it;  and 
it  doth  not  in  the  least  deny  Christ  to  be  the  Saviour,  to  say 
that  his  life  or  light  in  man  is  saving,  being  Divine,  and  that 
by  which  the  obedient  come  to  know  and  follow  Christ,  and 
thereby  receive  the  light  of  life,  and  power  to  become  the  sons 
of  God.  And  the  kingdom  of  God,  which  Christ  said  is  within, 
is  compared  to  a  little  leaven,  a  grain  of  mustard  seed,  which 
therefore  hath  a  seasoning  and  growing  virtue  in  it.  He  said  : 
«  Believe  in  the  light,  that  ye  may  be  the  children  of  the  light." 
And  this  light  men  ought  to  walk  in,  of  which  it  is  said,  "  as 
yet  ye  have  a  little  light  in  you,  (as  some  read  it,)  walk  while 
ye  have  the  light,"  and  in  walking  in  the  light,  the  blood  of 
Jesus  Christ  is  received,  which  cleanseth  from  all  sin. 

1.  Were  it  not  a  vile  error  for  any  to  affirm,  that  that  life 
"which  is  the  light  of  men,  is  neither  divine  nor  a  saving  light 
of  Christ,  or  holy  Spirit,  in  any  degree  of  it  ? 

2.  And  art  not  thou,  H.  G.  vile  and  wickedly  erroneous,  to 
give  out  such  language,  as  *»  this  wile  of  satan  and  cheat  of 
anti-christ,"  that  appears  blasphemously  to  reflect  upon  the 
light  and  power  within,  as  before,  in  calling  it  a  wile  of  satan 
and  cheat  of  anti-christ  to  cry  up  light  and  power  within. — 
And  now  to  refuse  believing  in  the  light  which  enlightens  every 
man  that  cometh  into  the  w^orld,  for  life  and  salvation,  (p.  19.) 
though  it  be  the  Word,  which  is  Christ,  that  so  enlighteneth 
every  man. 

11.  Ms  sad  and  impious  prayer  against  the  light  in  all,  which  light 
is  proved  of  the  same  nature  with  the  witness  in  believers. 

H.  G.  "  God  forbid,  that  1  should  ever  own  their  principle 
of  light  in  all,  that  doth  so  clearly  tend  to  the  razing  out  the 
grand  fundamentals  of  the  gospel."  p.  52. 

Contradiction.  «  Praises  and  hallelujah  to  God  for  ever,  who 
hath  given  us  that  witness  in  ourselves  of  which  thou  speakest." 
p.  54,  55.  Tlie  witness  his  sister  spake  of,  was  the  ligiit  which 
reproves  for  sin — to  own  and  believe  in  the  light  that  enlight- 
eneth every  man  that  cometh  into  the  world,  p.  8,  and  29. 

G.  W.'s  animadversion.  See  what  a  sad  pass  these  men  are 
come  to,  and  what  kind  of  prayers  they  offer  to  God  against 
his  own  light  and  witness  within,  and  how  contrary  to  the  gos- 
pel spirit  and  light  they  are. 

H.  G.'s  rephj.  "  G.  W.  belies  both  me  and  my  sister  in  what 
he  saith  here  ;  for  the  witness  she  spoke  of  is  not  the  light 
which  reproves  for  sin,  which  is  in  every  one  that  cometh  into 


367 

the  world — tlinugli  I  confess,  she  bids  me  believe  in  the  lighi 
that  rejM'ovcs  lor  sin,  which  lighteth  every  one  that  coineth  into 
the  world — but  contrariwise  she  mentioned  the  words  of  the 
apostle  John,  1  John  v.  10  :  '*  He  that  believeth  hath  the  wit- 
ness in  himself."  p.  19. 

To  this  I  answer,  let  all  moderate  and  impartial  readers, 
both  thy  sister  and  others,  judge  whether  I  have  belied  thee 
or  her  in  this  matter.  And  how  quarrelsome  and  peevish  thou 
art.  Could  she  intend  contrariwise,  or  any  thing  else,  of  this 
witness  of  God,  than  of  that  light  which  enlighteneth  every 
one  that  cometh  into  the  world:  Thou  shouldst  have  asked  thy 
sister,  if  slie  d(»th  not  own  the  true  light  that  enlightens  evei'y 
man,  and  the  Witness  or  Word,  which  he  that  believeth  hath  in 
himself,  to  be  one  and  the  same  ?  And  hast  not  thou  confessed, 
that  Christ,  as  the  eternal  Word,  enlightens  every  man  ?  which 
he  that  believeth  hath  in  himself,  as  having,  througli  the  light 
given,  received  Christ  the  faithful  and  true  witness,  (who 
stands  at  the  door  of  man's  heart  and  knocketh,)  so  as,  in  true 
union  with  him,  and  knowledge  of  him,  to  experience  his  in- 
dwelling, as  he  dwelleth  in  us,  and  we  in  him,  if  we  keep  his 
commandments.  And  thus  the  true  believer  hath  the  witness 
in  himself,  which  that  thou  mightst  experience,  was  thy  sister's 
wholesome  advice  to  thee,  to  believe  in  the  light  that  reproves 
for  sin,  which  enlightens  every  one  that  cometh  into  the  world. 
And  so  thou  mightst  in  love  and  humility  have  received  the 
witness  in  thyself,  which  if  thou  had  obeyed,  thou  durst  never 
have  prayed  so  wickedly,  as,  ««  God  forbid  that  ever  I  should 
own  their  principle  of  the  light  in  all."  contrary  to  thy  pre- 
tended praises  and  hallelujahs  to  God  for  the  witness  within; 
neither  couldst  thou  have  opposed  the  witness  in  the  believer, 
to  the  light  which  reproves  for  sin,  which  enlighteneth  every 
man,  as  tliou  hast  done. 

H.  G.  "  This  witness  through  grace  I  in  measure  do  expe- 
rience, not  that  1  believe  in  that  light  which  every  man  that 
cometh  into  the  world  is  enlightened  with,  for  life  and  salva- 
tion, that  it  is  insufficient,"  &c.  p.  19. 

Answer,  If  thou  rejects  the  gift  or  measure  of  the  light  or 
life  of  Christ  within,  thou  rejects  the  faithful  witness,  Christ 
the  giver,  and  canst  not  know  him  to  be  thy  Saviour,  while 
thou  art  disobedient  to  his  light  within.  And  Christ  and  his 
light  in  man  are  so  inseparable,  that  he  who  obeys  and  believes 
in  his  light  within,  he  and  his  faith  must  needs  have  a  depen- 
dance  upon  Christ  the  enlightener,  who  is  the  object,  author, 
and  finisher  of  faith,  and  so  upon  God,  who  is  the  fountain  of 
light,  who  shineth  in  man's  heart  to  give  the  knowledge  of  his 
glory  in  the  face  of  his  Son  ;  and  hereby  is  the  benefit  of  him, 
as  the  one  offering,  and  the  virtue  of  his  blood  known,  that 
both  sanctifies  and  makes  perfect. 


368 

12.  His  groundless  comparison  and  distinction,  between  the  light  of 
God  in  man,  and  the  light  of  Christ  or  gospel,  further  refuted. 

And  whereas  in  tliy  other  book,  from  Rom.  i.  19,  and  chap, 
ii.  14,  15,  thou  calls  the  law  or  light  of  God  in  men  :  **  The 
law  or  light  of  the  moon,  to  guide  their  paths,  by  which  they 
are  taught  their  duty  to  God  in  morals,  but  understand  nothing 
of  the  glorious  mystery  of  the  gospfl."  p.  69. 

To  this  I  answer :  1.  Those  Gentiles  mentioned  Rom.  i.  had 
a  sight  and  knowledge  of  the  invisible  things  of  God,  even  his 
eternal  power  and  God-head,  ver.  19,  20,  was  this  but  the  light 
of  the  moon  ?  And  was  there  nothing  of  the  gospel,  or  mystery 
of  it,  in  this  ?  whereas  the  very  reason  of  their  becoming  foolish, 
vain  in  their  imaginations,  darkened  and  reprobated  in  their 
minds,  was  because  that  when  they  knew  G(»d  they  glorified 
him  not  as  God  ;  ver.  21.  they  did  not  like  to  retain  God  in  their 
knowledge,  ver.  22.  Therefore  if  they  had  continued  in  the 
light  given  them,  glorified  him  as  God,  and  retained  him  in 
their  knowledge,  they  had  been  preserved  unto  salvation  out  of 
that  dark  reprobate  state,  and  out  of  those  gross  evils  into 
which  they  fell. 

2.  Those  Gentiles  mentioned  Rom.  ii.  15,  were  accused  or 
excused  according  to  that  light  or  law  of  God  in  their  hearts, 
and  the  secrets  of  them  and  all  men  were  to  be  judged  by  Jesus 
Christ  according  to  the  gospel.  But  could  this  be,  or  were  it 
just,  if  there  were  no  law,  nor  light  of  Jesus  Christ  and  gospel, 
given  to  men?  Are  they  and  their  secrets  to  be  judged  by  a  law  or 
light  which  they  never  had  in  secret  ?  For  my  part,  I  know 
none  so  gross  and  partial  as  to  affirm  it  on  any  serious  thoughts 
or  consideration. 

3.  If  the  light  of  God  and  his  knowledge  be  but  the  light  of 
the  moon,  and  the  light  of  Christ  the  light  of  the  sun  ;  ho\y 
doth  he  demonstrate  this  difference  between  God  and  Christ, 
and  the  light  of  each  ?  And  wherein  does  the  glory  of  the  one  so 
far  exceed  the  other  ?  Or  can  any  suppose  there  is  a  light  pro- 
ceeding from  Christ  as  man,  that  so  far  excels  the  light  flowing 
from  him  as  he  is  God,  or  the  eternal  Word,  as  the  light  of  the 
sun  doth  the  light  of  the  moon  ?  What  scripture  hath  H.  G.  for 
this  distinction  ?  Are  not  God,  and  Christ,  and  holy  Spirit  One, 
and  one  eternal  Light  and  fulness  in  their  own  being,  and  so 
the  light  immediately  shining  or  flowing  thence  into  man's 
heart  and  conscience  one  divine  light,  though  manifest  by  de- 
grees, and  in  several  measures,  being  still  one  in  kind  in  man. 

And  this  which  H.  G.  calleth  the  law  or  light  of  the  moon,  is 
granted  to  be,  1.  The  light  of  Jesus  Christ  as  the  eternal  Word. 
2.  That  which  may  be  known  of  God,  manifest  in  men. 

3.  That  light  which  gives  the  light  and  knowledge  of  God 
and  his  eternal  power. 


369 

4.  And  the  law  written  in  the  Gentiles'  hearts,  who  were  a 
law  to  tliemselvcs:  to  which  1  add,  if  men  trul>  believe  in,  and 
obey  the  light  of  the  eternal  Word  in  them  ;  and  retain  ihe 
sense  and  knowledge  of  God,  as  therein  they  receive  it,  Ihey 
will  find  preservation  and  accejUance  with  God  ;  for  is  the  im- 
provement of  any  more  than  what  is  given  required  ? 

13.  His  belying  ws  with  denying  the  man  Christ  Jiesits,  to  cloak 
his  oivn  absurdity  and  ignorance  of  Christ  and  his  being. 

Again  :  to  prove  thy  slanders,  1.  "  That  we  deny  the  man 
Christ  Jesus.  2.  That  we  are  found  daily  in  the  sight  of  all 
persons,  denying  that  man  to  be  Christ,  who  was  born  of 
the  virgin,'  &c.  (p.  20,  2i.)  thou  judgest  us  insolent  for  say- 
ing we  are  falsely  accused  of  this,  if  it  be  absurd,  (as  we 
judge  it  is,)  to  say  Christ  doUi  consist  of  a  human  body  of  flesh 
and  b(me,  (p.  21)  which  is  thy  own  absurdity. 

To  these  I  say,  though  we  never  denied  the  man  Christ  Jesus, 
nor  him  to  be  Christ  that  was  born  of  the  virgin,  according  to 
the  flesh,  yet  1  must  still  count  it  absurd  to  say,  that  Christ  doth 
consist,  (or  is  made  up,)  of  a  human  body  of  flesh  and  bone,  for 
that,  1.  Because  Christ  the  Son  of  God  was,  and  had  a  being 
before  he  took  upon  him  that  flesh  or  body  in  the  virgin.  2.  Be- 
cause that  when  he  took  upon  him  that  body,  and  even  in  the 
days  of  the  flesh,  he  was  spirit  as  well  as  had  flesh.  3.  In  that 
he  is  ascended  up  where  he  was  before,  and  far  above  all  hea- 
vens, and  is  gloriSed  with  the  same  glory  that  he  had  with  the 
Father  before  the  world  began.  4.  He  was  before  all  things, 
and  by  him  all  things  consist :  this  is  trul)/%)ur  Christ  and  Saviour. 

But  if  your  Christ  doth  consist  of  «*a  human  or  earthly  body 
of  flesh  and  bone,"  our  Christ  who  consisteth  of  quickening 
spirit,  and  heavenly  body,  (of  Divine  life  and  light,  a  spiritual 
and  glorious  body,)  is  above  you  and  yours.  So  we  must  leave 
you  Anabaptists,  with  your  earthly  Christ,  consisting  of  a  hu- 
man body  of  flesh  and  bone,  together  with  "your  empty  and  life- 
less shadows,  and  your  darkness  and  enmity  wherewith  you 
that  are  stirring  up  smoke  atid  darkness  with  prejudice  against 
the  truth,  the  true  light,  and  against  us  for  bearing  witness 
thereto. 

l-i.  That  scriptural  distinction  between  the  eternal  Son  of  God* 
and  the  body  prepared  for  him,  further  maintained,  arid  the 
Anabaptist  persecuting  spiritf  reviling  and  traducing  the  inno- 
cent, reproved. 

As  touching  that  distinction  of  the  Christ,  and  that  body 
which  was  prepared  for  him,  which  he  took  up,  and  dwelt  in.. 

3  A 


370 

(as  hinted  in  a  book  entitled  *<  Some  Principles  of  the  Elect 
Feople,"  &e.  p.  116  and  117,)  wliich  he  cites  as  a  prooi  that 
the  Quakers  are  found  daily  denying  the  man  Christ,;  this 
can  be  no  denying  of  the  man  Christ,  as  in  that  body,  unless 
either  that  body  alone  was  Christ,  without  tl»e  spirit,  or  the 
names  Christ,  the  Anointed,  or  Son  of  God,  did  originally, 
strictly,  and  solely  belong  to  the  mere  llesii  or  outside,  and  that 
the  Son  of  God  was  not  in  being  before  he  took  upon  him  that 
body,  which  I  know  of  none  that  own  but  such  as  deny  his  divini- 
ty and  eternal  generation  ;  for  that  flesh  or  body  is  sometimes 
called  the  "  body  of  Jesus,  this  temple,  the  form  of  a  servant, 
(which  he  took  upon  him,)  a  body  prepared  for  him  ;  and  he, 
Jesus  Christ  come  in  the  flesh,"  &c.     Also  in  tlie  said  book^oii 
are  asked,  what  that  is  whieli  appeared  in  the  body  ?  whetlier 
that  was  not  the  Christ,  before  it  took   up  the  body,   after   it 
took  up  the  body,  and  ever?  p.  117.     Yet  far  be  it  from  us  to 
deny  Christ's  being  tru/y  man,  because  we  confess  his  Divinity, 
or  to  deny  him  in  any  of  his  appearances,  either  in  the  flesh  or 
spirit;  for  he  was  truly  Christ  the  Son  of  God  when  miracu. 
lously  conceived  and  born  of  the  virgin  Mary.     And  his  name 
was  also  called  Immanuel,  God  with  us.     Now,  dare  you  say 
that  all  these  eminent  names  and  divine  appellations  given  to 
him,  when  in  the  flesh,  did  most  properly  and  originally  belong 
to  the  flesh  or  body  ;  and  not  rather  to  something  more  eminent 
and  divine  therein  ? 

Again,  if  the  Quakers  were  so  notoriously  guilty  of  <'  horrible 
heresies,  delusions,  and  vile  impostures,"  as  this  opposer  saith, 
and  "  that  they  are  found  daily  in  the  sight  of  all  persons  deny- 
ing the  man  Christ  J^us,  and  appearing  to  ail  men  to  be 
JBabylonish  rather  than  n.  G.  and  other  Baptists."  p.  17,  20, 
21,  22. 

Why  then  do  divers  of  you  Anabaptists  and  dippers  rage 
against  the  Quakers  ?  If  they  be  so  apparently  erroneous  and 
Babylonish  in  the  .sight  of  all  persons,  what  need  is  there 
of  your  scribbling  so  many  books  and  pamphlets  against 
them  in  this  time  of  liberty,  as  if  you  could  not  demean 
yourselves  quietly,  unless  you  see  them  under  persecution? 
for  with  that  you  appear  most  quieted.  But  still  your  stri- 
ving, raging,  and  clamouring  against  us  implies  you  have 
lost  ground,  and  you  cannot  enforce  such  a  belief  in  people 
against  the  Quakers  as  you  would.  Thousands  have  secretly  a 
witness  for  us,  and  a  better  belief  of  us,  than  that  we  are  such 
«  horrible  heretics,"  or  "  vile  impostures,  as  daily,  in  the  sight 
of  all,  to  deny  the  man  Christ,  or  are  ravening  wolves,"  &c.  as 
this  old  angry  Anabaptist  would  have  them  believe  ;  who  also 
prays  in  his  conclusion  thus  :  '*  The  Lord  deliver  Christ's  poor 
lambs  from  being  preyed  ijpon  and  devoured  by  ravening 
wolves." 


371 

There  are  two  things  to  be  considered  in  this  man's  thuspray* 
ing.  1.  How  this  agrees  with  the  doctrine  of  personal  election 
from  eternity,  as  held  by  some  of  his  brethren — whether  those 
they  all  count  so  unchangeably  and  particularly  elected,  are  or 
can  be  in  any  such  danger  of  being  devoured?  2.  His  great 
care  over  these  poor  nations,  in  praying  the  Lord  to  deliver 
them  from  horrible  heresies,  and  vile  impostures,  (p.  17,)  as  if 
these  Anabaptists  were  so  national  in  their  dipping  church  and 
society  ;  or  as  if  they  were  either  devout  members  of  the 
national  church,  or  these  poor  nations  were  mostly  Anabaptists, 
or  ready  to  be  dipped  by  them.  Is  it  not  easy  to  see  these 
men's  temporizing  hypocritical  insinuations,  and  all,  in  the 
height  of  their  envy,  to  persecute  and  run  down  the  poor  des- 
pised Quakers,  if  it  were  possible  ?  But  the  Lord  God  who 
hath  stood  by  us  in  our  tribulations  and  sufferings  will  disap- 
point their  malicious  design,  and  frustrate  the  tokens  of  liars  ; 
and  the  pit  which  they  have  digged  for  us,  they  shall  fall  into 
themselves. 

As  for  for  II.  G.'s  saying,  he  «  never  saw  yet  any  distinct  solid 
answer  given  by  G.  W  to  any  book  which  hath  come  out  against 
them."  page  'i2.  1  must  leave  that  to  God's  witness  to  judge 
of,  and  to  those  that  are  free  from  prejudice  and  partiality 
against  me,  which  I  am  sure  U.  G.  and  some  of  his  brethren 
are  not.  He  has  little  cause  to  boast  of  his  answer  as  a  solid 
piece,  that  so  much  savours  of  envy  and  reviling. 

±5.  A  ■waridns^  and  reproof  to  Henry  Grigg,  ^c. 

Henry  Grigg,  it  is  high  time  for  thee  to  repent,  lest  in  thy 
old  age  thou  be  cut  off  in  the  guilt  of  enmity  and  falsehood,  who 
hast  turned  thy  back  on  the  light  of  truth  in  thee,  which  through 
judgment  would  have  reformed  thee,  the  testimony  whereof 
thou  art  now  turned  against.  Repent,  repent,  lest  thy  days 
and  visitations  from  God  be  extinct  in  utter  darkness,  and  thou 
have  thy  reward  therein  among  hypocrites  and  such  as  conten- 
tiously  resist  the  truth. 

Thou  sayst  thou  art  ♦<  outwardly  decayed,  and  the  time  of  thy 
departure  is  at  hand  :"  (Light  from  the  Sun,  p.  73,  74.)  and 
coiicludest :  **  Now  reader,  if  thou  hast  received  any  spiritual 
benefit  from  what  hath  tiius  occasionally  been  written  by  a  poor 
worm,  weakling,  and  nothing  creature,"  &c.  p.  94.  95.  To  all 
which  I  say.  First.  It  is  liigh  time  for  thee  to  be  better  prepared 
for  tl«y  departure,  by  a  true  and  unfeigned  repentance  of  all  thy 
prejudice  and  hard  speeches  against  a  people  fearing  God,  and 
their  principle  on  the  behalf  of  the  true  light  in  man.  Second- 
ly. Thou  hast  entered  into  a  troublesome  war,  and  contest 
against  that  which  will  be  too  strong  for  thee  and  thy  assistant, 


372 

when  thou  shouldst  rather  prepare  for  a  rest.  Thirdly.  What 
thou  hast  written  savours  too  much  of  flesh,  and  fleshly  com  r»ts, 
which  are  against  the  spirit  and  light  within,  to  aff()rd  spiiunal 
benefit  to  the  reader.  Fourthly.  '*  Occasionally  written'  -W  hat  , 
occasion  to  print  and  publish  such  a  book,  so  much  reflecting 
on  thy  natural  sister?  Was  a  private  letter  from  her,  such  a 
great  occasitm  as  to  print  both  it  and  perverse  commentaries 
upon  it,  against  her  ?  Didst  thou  in  this  do  like  a  natural  bro- 
ther Or  didst  thou  and  thy  brethren  think  this  would  be  a  good 
expedient  to  work  a  Gonviction  upon  her,  infamously  to  publish 
her  to  the  world,  in  print,  for  a  private  letter  in  which  there  was 
mucli  w  holesome  advice  to  thee  ?  Oh,  shame  upon  such  a  pro- 
cedure as  this  of  thine  against  thy  sister  !  Fifthly,  «' A  poor 
worm,  weakling,  and  nothing  creature'' — What,  is  this  to  show 
thy  humility  and  self-abasement  r  Thou  hadst  shown  more  of 
that  in  silence.  A  fool  is  sometimes  counted  a  prudent  man  by 
keeping  silent,  who  would  otherwise  betray  his  folly  in  uttering 
words,  as  some  men  show  their  pride  and  hj  pocrisy  hy  endea- 
vouring to  appear  humble.  Sixthly.  *<  Nothing  creature" — 
Should  another  tell  tliee  so  in  earnest,  in  showing  the  nothing- 
ness of  the  work  thou  hast  ])roduced,  it  is  probable  thou  wouldst 
not  take  it  well.  Some,  while  they  discommend  themselves, 
would  have  others  commend  them  and  their  work.  But  to  thee 
*<  nothing  creature,"  and  thy  brethren,  (that  have  assisted  and 
encouraged  thee  in  thy  work  against  the  light  within,  and 
against  us  who  believe  in,  and  confess  it,)  we  may  say,  '« pro- 
duce your  cause,  bring  forth  your  strong  reasons:  behold  ye 
are  of  nothing,  and  your  work  of  naught,  and  abomination  is  he 
that  chooseth  you.''  Isa.  xli.  21,  24. 

Lay  aside  your  envy,  pride,  hypocrisy,  vain  imaginations, 
and  conceits,  and  come  down  and  stoop  to  this  light  within, 
which  at  times  convinces  and  reproves  you  of  your  iniquities, 
that  you  may  he  reformed,  and  the  reproofs  of  instruction  may 
be  the  way  of  life  unto  you  ;  otherwise  the  light  within  will 
pursue  you  to  your  condemnation. 

16.  Tht  BaptisVs  nine  questions  answered. 

That  the  reader  may  perceive  how  uncertain  the  man  is  in 
Ins  severe  charge  against  the  Quakers,  of  «  liorrihie  heresies," 
*'  delusions,"  "  vile  impf)stors,"  <'  ravening  wolves,"  &c.--Note, 
that  at  last  he  puts  questions  to  us  about  the  same  things  where- 
of he  hath  accused  us,  which  he  needed  not  have  done,  had  he 
either  been  certain,  or  had  any  such  plain  or  real  advantage 
against  us,  as  lie  hath  pretended. 

His  questions,  to  which  he  desires  direct  and  distinct  answers, 
^!'o  as  follow  : 


378 

First.  *<  Was  he  the  Christ  and  true  Saviour  that  was  born 
of  the  virgin,  }eaor  nay  ?" 

Jnswtr.  Yes,  he  was  the  true  Christ,  the  Son  of  God,  both 
then  and  before  he  took  on  him  that  body,  or  was  so  born. 

2.  '♦  If  you  say  he  was,  1  query  whether  that  same  Ciirist  be 
in  the  heart  of  every  man  and  woman  I" 

Answer.  The  same  Christ  is  spiritually  in,  yea,  revealed 
and  dwelling  in  the  hearts  of  true  believers  and  saints,  and 
they  in  him  ;  but  not  so  in  every  man,  though  he  enlightens  eve- 
ry man,  and  in  his  light  he  is  to  be  revealed  and  known. 

3.  *♦  Whether  he  that  you  own  to  be  the  Christ,  and  true 
Saviour,  was  put  to  death,  or  crucified  on  the  cross  ?" 

Jinstver.  As  eimeerning  the  flesh  he  was. 

*.  "  Whether  you  believe  there  is  any  other  Christ  than 
what  is  in  the  heart  of  man,  yea  or  nay  ?" 

Jlnsxver.  The  true  Christ  is  but  one  and  the  same  for  ever, 
though  variously  manifested,  as  both  in  the  tlesh  and  in  the 
spirit ;  both  in  his  flesh,  or  body,  entirely,  wherein  he  came 
unto  his  own,  the  Jews,  who  received  him  not,  and  spiritually 
in  his  followers  who  have  received  him.  For  he  said  to  his 
disciples,  ♦♦  he  that  is  with  you  shall  be  in  you  ;"  and  to  his 
Father,  *«  I  in  them,  and  thou  in  me,  &e.  that  the  love  wherewith 
thou  hast  loved  me,  may  be  in  them,  and  I  in  them."  But 
thus  not  universally  in  man,  though,  in  some  degree  and  sense, 
he  appears  universally  in  man. 

5.  '*  If  that  body  that  was  nailed  to  the  cross  was  but  as  a 
garment  which  the  true  Christ  wore,  or  as  a  house  in  which 
he  dwelt,  why  may  not  any  other  man,  in  whose  flesh  Christ  is 
manifested  and  doth  dwell,  be  called  the  Christ,  as  well  as  Jesus 
of  Nazareth  ?" 

Answer.  There  is  not  the  same  reason  for  any  other  man  to 
be  called  the  Christ.  1.  Because  of  his  divine  pre-existence, 
both  before  he  took  upon  him  that  body  or  flesh,  and  before 
man  or  other  things  were  made,  which  God  created  by  Jesus 
Christ.  2.  Because  of  his  miraculous  conception,  as  concern- 
ing that  body.  3.  Because  he  was  anointed  with  the  oil  of 
gladness  above  his  fellows.  Lastly.  He  that  compared  that 
body,  or  flesh  which  he  took  upon  him,  to  a  garment  or  house, 
intended  no  detraction  from  the  honour  or  dignity  of  the  true 
Christ.  For  his  flesh  was  called  *'  the  vail,"  "  his  body,''  '*  the 
body  of  Jesus,"  "  this  temple,'*  *'  tiie  form  of  a  servant,"  and 
his  saints  are  his  members, 

6.<<  If  you  own  the  man  Christ,  why  do  you  affirm  it  a  con- 
tradiction to  say  he  is  God,  of  the  substance  of  the  Father,  and 
yet  truly  man,  made  like  unto  us  in  all  tlnngs,  sin  only  excep- 
ted ?  for  eitlier  he  must  be  mere  man  or  mere  God,  or  else  it 
cannot  be  any  contradiction.    And  if  you  say,  he  is  mere  man, 


574 

then  you  seem  to  side  with  those  Jews  that  accused  our  Saviour 
of  blasphemy,  in  that  being  a  man  he  made  himself  Godj  (John 
X.  33,)  and  if  you  say,  he  is  mere  God,  doth  it  not  then  clearly 
follow  you  deny  the  man  Christ  ?" 

Jinswer.  Thou  hast  herein  queried  disingenuously,  to  obscure 
thy  own  self-contradiction,  and  to  reproach  usj  whereas  thy 
contradiction  was  not  between  Jesus  Christ's  being  of  the  sub- 
stance of  the  Father,  and  yet  truly  man  in  time,  but  between  his 
being  from  everlasting,  the  Son  of  God  by  eternal  generation,  (or  of 
the  substance  of  the  Father,)  and  thy  asserting,  that  Jesus  Christ 
consists  of  human  flesh  and  bone,  which  to  be  sure,  the  substance 
of  the  Father  doth  not  consist  of. 

Let  H.  G.  and  his  assistants  shuffle  off  this  contradiction 
if  they  can.  But  it  is  no  contradiction  to  say  that  the  Son  of 
God  in  his  divine  being,  is  God,  and  that  he  took  upon  him  the 
pure  being  of  man,  and  a  body  prepared  for  him,  and  is  the 
heavenly  man,  the  anointed  of  God. 

7.  "1  query,  whether  you  own  any  other  resurrection  than 
what  you  say  you  experience  within  ?" 

Jnswer.  \Ve  believe  and  own  a  farther  attainment  of  the  res- 
urrection, (which  with  respect  to  a  future  state  in  glory  may  be 
called  another,)  than  what  we  yet  experience,  though  we  have 
attained  to  a  good  degree  and  experience  of  our  rising  in  and 
with  Christ,  who  is  the  resurrection  and  the  life,  and  in  him  is 
the  saints'  everlasting  rest  and  glory. 

8.  **  Whether  you  believe  that  the  body  of  flesh  and  bone, 
which  is  laid  in  the  grave,  respecting  the  matter  or  substance 
of  it,*  shall  by  the  mighty  power  of  God  be  raised  from  the 
dead  at  the  last  day  ?" 

Answer.  As  flesh  and  blood  shall  not  inherit  the  kingdom  of 
God,  so  I  query,  how  the  same  flesh  and  bone  without  blood 
should  inherit  the  kingdom  of  God  ?  or  how  it  should  be  the 
same  flesh,  blood,  and  bones,  after  being  dissolved  to  dust  with- 
out any  new  creation,  as  some  Baptists  affirm  ? 

9.  **  Whether  that  man,  whoever  he  be,  doth  not  deny  the 
resurrection  of  the  dead,  who  doth  deny  the  same  it  which  is 
sown,  (and  shall  rise,)  mentioned  1  Cor.  v.  38,  to  intend  the 
same  body,  (respecting  the  matter  or  substance  of  it,)  which 
was  buried  and  laid  in  the  grave?  Answer  plainly  and  with- 
out equivocation." 

Answer.  There  is  an  ambiguity  and  fallacy  in  this  question. 
For  in  some  sense  a  man  may  deny  that  the  selfsame  it  which 
is  sown  shall  rise,  as  tlie  apostle  did,  where  he  answered  such  a 
querist  as  thou  art :  *'  Thou  fool,  thou  sowest  not  that  body  that 
shall  be  :"  for  which  he  instanceth  wheat  or  other  grain,  and  yet 

*A  mere  tautology;  unless  at  sometime  to  say  "tliat  body  of  flesh  and 
bone"  doth  not  respect  its  own  matter  and  substance,  but  some  other. 


375 

not  deny  that  it  which  is  raised,  nor  the  resurrection  of  the 
dead.  Though  that  it  which  is  the  natural  body,  and  that  it  which 
is  the  spiritual  body,  arc  not  both  one  and  the  same  ;  neither  are 
ceh'stial  and  terrestrial  bodies  one  and  the  same.  *  And  what 
that  it  is,  to  which  God  giveth  a  body  as  it  pleaseth  him, 
(and  to  every  seed  his  proper  body,)  and  what  is  that  body  given 
to  it,  these  Baptists  have  not  yet  resolved,  nor  given  a  sensible 
answer  to  ;  although  Thomas  Hicks  saith,  that  *♦  the  body  given 
to  it  is  the  same,  for  substance  the  same,  that  was  sown,  viz.  the 
body  of  flesh  and  bones."  In  this  many  of  them  agree. — Dia- 
logue ^  page  5S. 

But  their  elder  brother,  Thomas  Collier,  appears  of  another 
mind,  in  his  "  Marrow  of  Christianity  ;'*  where  concerning  the 
resurrection,  he  saith  : 

«'  This  truth  is  by  some  denied,  and  by  others  too  carnally 
looked  upon,  some  thinking  that  our  bodies  of  flesh  shall  be  rat 
sed  in  the  same  form  in  which  they  died,"  &c.  p.  93.  And  he 
further  saith  :  *«  That  the  form  in  which  they  shall  be  raised 
is  a  spiritual  form,  not  a  fleshly  ;  for  as  the  spirit  of  Christ  rai- 
seth  us  up  in  the  spirit,  while  we  are  here,  so  it  shall  raise  up 
our  bodies  in  the  spirit,  at  the  last  day.  '  It  is  sown  a  natural 
body  it  is  raised  a  spiritual  body,*  &c.  p.  9*.  Col.  iii.  3.  «  When 
Christ,  who  is  our  life,  shall  appear,  we  shall  appear  with  him 
in  glory  ;'  all  flesh  shall  be  swallowed  up  in  spirit,  and  our  bo- 
dies shall  be  changed  and  made  like  his  glorious  body  ;  all 
things  that  offend  shall  be  done  away,  and  we  shall  be  made 
eternal,  one  in  the  Father  and  in  the  Son,  and  in  the  Spirit,  &c. 
one  in  glory.  This  for  the  saints  is  enough  to  know.  Besides, 
what  shall  be  we  do  not  know — it  is  an  height  and  depth,  a 
length  and  breadth  unsearchable."  p.  95. 

These  passages  of  his,  I  desire  that  Henry  Grigg,  Thomas 
Hicks,  and  William  Burnet,  &e.  may  consider,  and  compare 
with  their  own  carnal  conceits  and  doctrines  about  the  same 
flesh,  and  see  how  inconsistent  they  arc.  It  is  evident  that 
Thomas  Collier  aimed  at  more  spirituality  in  the  resurrection, 
than  these  men  do,  he  confessing  it  should  be  <*  in  a  spiritual 
form,  and  not  in  a  fleshly  ;  and  that  it  is  by  some  too  carnally 
looked  upon."  &c. 

And  indeed,  it  is  too  much  carnality,  and  grossncss  of  opi- 
nions and  thoughts,  that  darken  from  a  spiritual  apprehension 
and  divine  understanding  of  things  eternal,  and  states  immor- 
tal, which  are  only  and  truly  seen  in  the  light  which  is  Divine, 
and  revealed  by  the  eternal  Spirit,  through  which  only  the 
things  of  God  are  truly  known. 

*  Thus  far  in  answer  to  his  questions. 


376 

The  contents  of  a  bill  of  excommunication,  exhibited  by  the  Bap- 
tists at  Chichester,  together  with  a  briej  ansiver  to  it. 

Baptists*  excommunicatio7i.  "  The  evils  for  wliich  the  church 
of  Christ  meeting  at  Chichester  have  cast  out  of  her  commu- 
nion John  Richardson." 

Answer.  You  hut  presume  and  beg  the  matter  in  contro- 
versy. We  deny  you  to  be  the  church  of  Christ.  You  are  in 
envy  and  darkness,  as  will  further  appear  from  your  blasphemy 
against  the  light ;  for  ♦«  if  we  say  we  have  fellowship  witlj  God, 
and  walk  in  darkness,  we  lie  and  do  not  the  truth.**  But  you 
pretend  yourselves  to  be  his  church,  consequently,  to  have  fel- 
lowsliip  with  him,  and  yet  both  vi'alk  in  darkness  and  slight  the 
light  within,  and  despise  exhortation  to  hearken  to  it :  therefore 
in  saying  you  are  the  church  of  Christ  you  lie,  "  and  do  not  the 
truth.'*  So  that,  in  the  name  and  power  of  the  Lord  Jesus 
Christ,  we  deny  your  pretended  power  and  authority  of  excom- 
munication and  condemnation. 

Excom.  "  First,  for  withdrawing  himself  from  the  church  of 
Christ — refusing  to  come  to  her  assemblies,  which  practice  is 
sin.'* 

Answer.  Blind  and  confused  men  !  did  you  not  say  just  be- 
fore, that  your  church  had  cast  him  out  of  her  communion  : 
but  now  you  excommunicate  him  for  withdrawing  himself  from 
you.  It  seems  then,  he  excommunicated  himself^  there  was  no 
need  of  your  *«  excommunication." 

Excom.  *»  2.  For  siding  and  taking  part  with  William  Steel, 
in  some  of  these  things  for  which  the  church  dealt  with  him." 

Answer.  What  these  things  are,  will  further  appear  here- 
after, together  with  these  Baptists*  envy  and  gross  ignorance. 

Excom.  «  3.  For  siding,  owning,  and  mixing  with  the  people 
called  Quakers,  who  are  of  diabolical  heritical  opinions,  who, 
under  pretence  of  preaching  up  that  all  persons  should  hearken 
to  a  light  within,  say  that  light  is  Christ.'* 

Answer.  0  you  blind  guides  !  is  it  either  diabolical  or  hereti- 
cal to  preach  that  all  persons  should  hearken  to  a  light  within  ? 
Or,  that  Christ  is  that  ♦*  true  light,  that  enlighteneth  every 
man  coming  into  the  world  ?''  For  that  is  the  Quakers'  doctrine  ; 
and  that  ♦*  in  him  was  life,  and  the  life  was  the  light  of  men.'* 
Is  it  diabolical  to  take  heed  to  this  life  or  light,  which  is  both 
supernatural  and  Divine?  O  dark,  sottish  night-dreamers, 
when  will  you  come  out  of  your  gross  darkness  ! 

Excom.  ♦»  In  which  saying  of  theirs,  there  is  these  two 
abominable  lies :  The  first  lie,  is  their  saying,  that  Christ  is 
in  every  man  that  cometh  into  the  world,  whereas  the  scrip- 
tures say,  where  Christ  is  in  persons,  the  body  is  dead  to  sin,  &c. 
there  is  a  people  without  God  and   Christ — in   a  reprobate 


377 

state,  in  a  course  of  life  unapproved  of  God — though  under  a 
profession,  as  the  church  at  Corinth  was — surely  tlien  ma}'  such 
be  accounted  without  Christ,  that  are  neither  under  a  profes- 
sion nor  practice." 

Answer,  1.  You  might  as  well  deny  Christ's  Divinity  and 
Deity,  or  his  being  the  eternal  Word,  as  deny  him  to  be  that 
light  that  enlightens  every  man,  or  his  life  to  be  the  light  of 
men. 

2.  Again  :  It  is  not  our  doctrine  that  Christ  is  so  in  every 
man,  prevailing  or  ruling,  as  that  the  body  is  dead  to  sin, 
nor  is  he  revealedly  or  unitedly  in  every  man  ;  which  the  phrase, 
<*  Christ  in  you,"  or  **  Clirist  dwelling  in  you,''  imports,  and 
includes  the  saints'  being  in  him,  as  he  saith,  •<  I  in  them  and 
they  in  me.''  Yet  in  some  sense,  he  is  in  all,  and  through  all, 
else  he  could  not  be  God,  nor  omnipresent.  And  some  Baptists 
themselves  have  confessed,  that  Christ  in  respect  of  his  divine 
nature,  is  every  where;  therefore  he  must  needs  be  in  man. 
And  in  respect  to  his  divine  nature  he  is  God,  and  God  is  light, 
and  in  him  is  no  darkness  at  all.  They  that  are  without  God, 
and  without  Christ,  are  reprobates,  &c.  (Eph.  ii.  11, 12.-2  Cor. 
xiii.  5. — 2  John  ix.)  they  are  without  God  and  Christ,  or  as 
strangers  to  both,  and  without  the  true  and  living  knowledge 
of  them.  Not  as  if  God  or  his  light  were  limited  to  a  distinct  or 
remote  place  from  them.  For  tlien,  how  were  he  either  infinite 
or  omnipresent.  But,  as  "  he  was  in  the  world,  and  the  world 
was  made  by  him,  and  the  world  knew  him  not,"  so  some  are 
without  God.  And  ««  know  ye  not  how  tliat  Jesus  Christ  is  in  you, 
except  you  be  reprobates?" — But  you  know  not  either  Jesus 
Christ  01-  his  light  in  vou,  who  are  blaspheming  against  his 
light  that  is  in  every  man. 

Excom.  "  And  having  taken  up  the  diabolical  conceit  of 
having  a  Christ  in  every  man,  then  followeth  the  next  noto- 
rious damnable  heresy  ;  namely,  that  persons  are  to  hear  this 
their  new  conceited  Christ,  vjz.  the  light  within. — And  they 
b>  tliis  means  preach  down  the  authority  of  the  scriptures, 
and  so  endeavour  to  undermine  the  true  gospel  faith,  and 
practice  of  gospel  appointment." 

Answer.  1.  If  it  be  a  diabolical  conceit  that  Christ  is  in 
some  sense  or  degree  in  every  man,  then  your  own  brethren 
are  guilty  of  it  who  concede  that  his  divine  nature  is  every 
"wh;  it'.     But  I  deny  your  charge,  it  being  blasphemous. 

2.  Your  calling  the  liglit  within,  "  a  conceited  Christ,"  and 
sajing  that  it  is  a  *<  notorious  damnable  heresy,  that  persons 
are  to  hear  the  ligljt  within,"  contains  a  two-fold  blasphemy, 
both  against  the  divine  principle  of  light,  and  doctrine  directing 
to  it.  For  the  life  which  was  in  the  eternal  Word,  is  that  light 
of  men  which  we  aflHim  they  ought  to  turn  to.  fear,  and  obey,  or 

%  B 


378 

else  they  perish  ;  and  so  will  you,  if  you  continue  in  your  dark- 
ness, envy,  and  blasphemy  against  the  light  within. 

3.  You  grossly  belie  us,  in  accusing  us  with  preaching  down 
the  authority  of  the  scriptures,  undermining  the  gospel  taith 
and  appointments,  in  our  preaching  up  the  light  within  ;  for 
without  the  minding  and  following  the  light  within,  men  can 
neither  truly  understand  the  scriptures,  nor  come  into  the  ful- 
filling of  them,  nor  acceptably  practice  the  Lord's  requirings  or 
appointments  in  the  gospel  and  new  covenant.  And  none  can 
come  into  the  true  gospel  faith,  but  they  that  obey  and  believe 
in  the  light,  as  Christ  commanded,  when  he  said:  ♦'  Believe  in 
the  light,  that  you  may  be  the  children  of  the  light."  You, 
therefore,  who  term  this  either  **  damnable  heres)^^,"  or  *♦  a 
conceited  Christ,"  are  guilty  of  damnable  doctrine  against 
Christ's  doctrine  and  light  within.  Had  you  been  in  his  d.ys 
it  is  probable  you  would  have  joined  with  the  h}  pocritical  Jews 
who  persecuted  Christ,  and  issued  your  bill  of  excommunication 
against  him  and  his  apostles. 

Excom.  ♦•  By  such  a  scriptureless  notion  as  is  <  hearken 
to  the  light  within,'  which  saying  is  not  only  scriptureless, 
but  against  the  scriptures,  or  the  way  of  God  noted  in  the 
scriptures  of  truth." 

Jlnsrver.  You  have  before  said  your  worst  against  the  light 
within,  shr)wing  that  you  do  not  hearken  to  the  light  of  Christ 
within,  but  to  your  own  darkness  within.  However,  that  you 
may  see  your  ignorance,  and  be  convinced  that  to  hearken  to, 
to  obey,  or  believe  in  the  light  within,  is  neither  against  the 
scriptures,  nor  any  scriptureless  notion,  as  you  falsely  call  it, 
see  John  i.  4,  9. — Acts  xxvi  18. — John  xxii.  36.  —  Psa.  Ivi.  13. 
Job  XXV.  3. — 1  John  i.  7. — Isa.  ii.  5. — -i  Cor.  iv.  6. — Rev.  xxi. 
24. — 1  Johnii.  9.  10. 

Excom.  **  For  when  Saul,  who  afterwards  was  called 
Paul,  was  converted,  the  Lord  did  not  say,  •  hearken  to  the 
light  within  thee,'  but  *  go  to  Ananias,'  &c.  or  when  the 
angel  was  sent  to  Cornelius,  did  he  say,  *  hearken  to  the  light 
within;'  but  *  send  for  Peter,'  &c.  Nor  those  who  inquired  of 
the  apostles  what  to  do,  the  counsel  was  not,  *  hearken  to  the 
light  within,'  but  <  repent  and  be  baptized.'"  Acts  ii. 

Answer.  How  gross,  silly,  and  false,  is  your  arguing  and  as- 
sertion, which  is  but  Mat.  CatRn's  old  stuff,  long  since  answer- 
ed. For  was  not  Paul  converted  to  the  light  within,  when  he 
was  sent  to  turn  others  from  darkness  to  light  ?  And  what  was 
that  which  pricked  him  before?  And  could  he  have  either  a 
vision  of  Ananias,  or  Ananias  a  vision  of  him  as  praying,  or 
could  he  be  filled  with  the  Holy  Ghost,  as  Ananias  told  him  he 
should  be,  without  respect  to  the  light  within  ?  How  could  he 
receive  the  pouring  forth  or  gift  of  the  Holy  Ghost,  without  re- 


379 

garding  the  light  within  ?  And  what  is  that  in  the  conscience, 
to  which  the  preaching  of  the  gospel  is  manifest  ?  And  did  not 
Peter  preach  him  and  his  name  to  whom  all  the  prophets  gave 
witness  ?  Acts  x.  43.  And  was  not  he  that  light  of  the  Gentiles 
promised  ?  And  did  not  Peter  bear  witness  to  the  •/i^/tf  shining 
in  a  dark  place  P'*  2  Peter  i.  19.  But  your  counsel  excludes  the 
light,  and  is  not  to  hearken  to  it,  and  yet  you  exhort  people  to  re- 
pent and  be  baptized  It  seems  then  they  must  do  both  these  in 
darkness.  0,  ignorant  m^n  !  how  do  you  lead  silly  women  cap- 
tive blindfold,  and  in  darkness,  into  your  water-baptism.  You 
never  knew  the  nature  of  true  repentance,  nor  the  Spirit's  bap- 
tism, through  which  the  mind  is  changed  from  darkness  and  sin 
to  light  and  righteousness. 

Excom.  **  And  when  the  man  came  to  Christ  to  know  what 
to  do  to  inherit  eternal  life,  Mark  x.  17,  Christ  did  not  say, 
Hearken  to  the  light  within.  Nor  when  Christ  sent  the  gos- 
pel to  be  preached  to  all  nations,  did  he  say,  that  such  as  heark- 
en to  a  light  within  should  be  saved,  but  that  he  that  believed 
and  should  be  baptized  should  be  saved.  Mark  xvi.  15,16." 

Jinsxver.  This  argues  still  your  continued  darkness.  Can 
men  believe,  inherit  eternal  life,  keep  the  commands  of  God, 
or  be  saved,  and  yet  continue  in  darkness,  as  you  do  who  shut 
out  the  light,  and  divert  people's  minds  from  it,  as  much  as  in 
you  lies?  Besides,  you  belie  both  Christ  and  the  apostles;  for 
they  preached  up  the  light  within.  As  for  your  water- baptism, 
it  is  not  the  saving  baptism,  as  you  imply  contrary  to  divers  of 
your  brethren's  confessions,  and  t«)  Peter's  testimony,  I  Pet.  iii. 
31.  But,  you  are  for  believing  and  being  baptized,  but  not  for 
hearkening  to  the  light  within ;  wherefore  we  deny  your  dark 
and  dead  faith,  and  your  night  dipping;  for  you  are  in  the  dark 
in  all  you  do — you  are  out  of  the  righteousness  of  faith  which  di- 
rects man  to  the  Word  that  is  nigh,  even  in  the  heart,  to  obey 
it,  and  do  it. 

Excom.  "For  his  not  only  taking  that  scriptureless  liberty 
to  go  to  a  people,  that  he  before  knew  to  be  a  people  who  preach 
down  the  way  of  gospel  appointments,  but  doth  now  himself 
plead  for  a  light  within,  as  that  which  he  is  to  be  guided  by, 
and  not  by  the  scriptures,  to  judge  whether  that  be  light  or 
darkness  within  him." 

Answer.  1.  Your  charge  of  preaching  down  the  way  of  gos- 
pel appointments,  is  false.  Yet  we  deny  that  you  have  a  com- 
mission from  Christ  to  baptize,  or  plunge  people  in  water. 

2.  To  be  guided  by  the  light  within,  is  that  which  you  still 
boggle  at ;  but  is  this  matter  worthy  of  excommunication  ?  The 
darkness  wherein  you  walk  is  sufficiently  manifest,  and  therein 
you  undertake  to  judge  bv  the  scriptures,  without  the  guidance 
of  the  light  that  gave  them  forth,  though  the  light  be  most  sulli- 


380 

cient  to  discover  itself,  and  to  make  manifest  all  things  that 
diffei".  "For  whatsoever  things  are  reproved  are  made  mani- 
fest by  the  light." 

Excom.  »»'rhough  Christ  said,  take  heed  that  the  light  within 
thee  be  not  d^kness." 

Ansxvtr.  There  were  those  who  put  light  for  darkness,  and 
darkness  for  light,  as  you  do;  in  which  sense  Christ  gives  this 
caution,  '*  if  the  light  that  is  in  thee  be  darkness,  how  great  is 
that  darkness  ?"  Therefore  it  could  not  be  really  light,  neither 
can  real  iiglit  be  properly  counted  darkness. 

Excom.  "  And  for  the  rule  by  w  hieh  Christ  saith,  we  shall  be 
tried  at  the  great  and  last  day,  is  what  he  had  spokm  to  the 
sons  of  men  when  in  person  among  them,  (John  xii.iS,  49.)  but 
now  saith  John  Richardson,  we  must  try  the  scriptures  by  the 
light  wirhin." 

Jlnstver.  The  words  should  rather  be,  we  must  make  use  of 
the  scriptures  by  the  light  within  ;  but  Christ  doth  not  saji ,  that 
the  rule  by  which  you  shall  be  tried  at  the  last  day,  is  the  scrip- 
tures. You  pervert  his  sa>ings.  He  says,  he  that  rejectetb 
me  and  <'receiveth  not  \\\y  words,  hath  one  that  judgeth  liim,  tht 
Wordf'*  &c.  John  xii.  48.  For  God  will  judge  the  secrets  of  men 
by  Christ  Jesus,  and  his  living  Word,  (Christ  being  the  univer- 
sal Judge,)  and  by  his  law  in  them;  their  own  thoughts  and 
consciences  bearing  witness  in  that  day,  for  or  against  them. 
Howbeit,  the  Jews  that  sinned  in  the  law,  were  also  judged  by 
the  law,  (or  scriptures,)  for  rejecting  Christ,  and  so  are  you 
also,  for  contemning  his  light  within. 

Excom.  •♦  Oh  horrible  profaneness!  that  ever  any  should  dare 
to  set  up  their  own  whimsical  imaginations  above  Christ's  say- 
ings !  and  not  only  so,  but  cond»'mn  them  where  their  erro- 
neous opinions  cannot  own  them." 

Answer.  We  perceive  you  have  not  said  one  good  word  in 
favour  of  the  light  within  ;  you  have  rendered  it  as  bad  as  you 
could  ;  one  while  calling  it  a  <'  diabolical  conceit,"  another 
while  <*  damnable  heresy,"  **  their  new  conceited  Christ," 
«  s<  riptureless  notions,"  "  darkness  ;"  and  now  **  whimsical 
imaginations."  But  your  own  opinions  are  erroneous  and  blas- 
phemous ;  and  yon  have  most  grossly  belied  us  ;  for  Christ's 
light  within  cannot  lead  us  either  to  slight  or  condemn  his  say- 
ings, but  to  fulfil  them. 

Excom.  "For  refusing  to  hear  the  counsel  of  the  church, 
wherein  the  church's  endeav()urs  have  been  to  convince  him  of 
liis  errors  and  to  reclaim  him." 

Answer.  It  is  easy  to  see  what  a  church  you  are,  that  blas- 
pheme against  the  light  within,  and  do  not  admit  of  it  in  any 
duty.  A  sad  chuich.  thus  to  shut  out  and  contemn  the  light  I — 
You  are  in  thick  darkness  until  now;  your  envy  greatly  blinds 


881 

you  ;  therefore  it  is  well  not  to  hear  your  counsel,  seeing  it  is 
to  persuade  us  not  to  hearken  to  the  lit^ht  within.  We  will 
never  hearken  to  your  darkness,  nor  be  led  blindfold  by  your 
blinil  guides. 

Excom.  ♦»  And  for  the  church's  authority  to  excommuni- 
cate persons  guilty  as  aforesaid,  see  2  Thcs.  iii.  6. — Rom.  xvi. 
17. — Mat.  xviii.  17,  &c.  The  apostle's  way  was  one  and  the 
same  in  every  church.  1  Cor.  iv.  17.  Written  by  W.  Flecher, 
W.  Claton." 

Answer.  The  true  church's  authority  was  given  her  by 
Christ,  who  is  the  true  light,  and  this  we  own,  and  reverence 
the  power  the  apostles  had.  But  you  falsely  assume  a  power, 
and  pretend  their  authority  to  excommunicate  persons  for  pro- 
fessing and  owning  his  light  within  ;  and,  (it  seems.)  to  cast  out 
sueli  as  you  need  not,  who  withdraw  themselves  from  you. 
The  true  church  never  cast  out  nor  excommunicated  persons 
for  owning  the  light  within,  but  for  running  into  the  deeds  of 
darkness.  Therefore  in  the  name  and  power  of  our  Lord  Jesus 
Christ  we  deny  you,  who  are  called  Baptists  and  Anabaptists, 
to  be  the  church  of  Christ ;  we  deny  your  authority  ;  we  deny 
your  excommunication  ;  we  deny  your  blasphemous  and  scorn- 
ful doctrine  against  the  light  within,  and  exhort  you  to  leave 
your  envy,  and  turn  from  your  darkness,  and  condemn  your 
blasphemy,  and  embrace  the  light  of  Ciirist  within,  lest  you 
perish  in  your  darkness  and  gain-saying.  Some  of  the  Bap- 
tists and  apostates  have  upbraided  us  for  excommunicating  per- 
sons out  of  our  society  ;  but  we  never  excommunicated  any  for 
owning  the  light  within,  but  for  their  unfruitful  works  of  dark- 
ness. 

Hereafter  follows  a  rebuke  to  the  Baptists  and  their  Zion,  or 
church,  from  some  of  their  own  ministering  brethren,  given  out 
when  they  were  more  tender  and  free  from  prejudice  than  they 
now  are ;  and  in  which  they  have  confessed  to  those  truths, 
viz.  the  immortal  seed,  the  light,  trembling  at  God's  majesty,  travail 
of  soul,  the  inward  ivork,  and  perfection,  which  now  divers  of 
them  deride  and  oppose:  also  their  reigning  abominations  are 
confessed,  which  since  are  greatly  increased  against  the  light, 
which  then  made  some  of  them  sensible  of  their  iniquities^  and 
to  bewail  them. 

And  this  is  recited,  for  these  Baptists  and  their  hearers,  to 
remind  them  of  the  former  tenderness  and  desires  in  some  of 
their  brethren  after  an  amendment  among  them,  and  that  these 
our  present  opposers  may  consider  and  sec  how  greatly  they 
are  declined,  hardened,  and  apostatized  from  the  good  that  for- 
merly was  stirring  among  them.  In  all  which  I  desire  their 
return,  repentance,  and  conversion  to  the  true  light,  that  they 
may  have  regard  to  the  inward  work  of  God,  to  break  their 
hearts,  and  work  out  their  abominations,  pride,  envy,  &c. 


382 

Some  cnnfesstons  concerning  the  bupti-ied  churchext  made  by  their 
messengers  in  tluir  bewailing  epistle  from  Twerton,  dated  the 
±8th  day  of  the  7th  month,  1 6.^7,  and  signed  in  their  names^  and 
by  their  appointments,  by  T.'iomas  Colliarf  JSTathaniel  Strange, 
and  Thomas  Glass >  and  dircctedf 

«  To  all  the  chiirclies  of  Jesus  Christ,  callod  to  be  saints, 
through  the  iniinoital  seed,  *  which  dvvelleth  in  you,  and  shall 
be  with  you  for  ever. 

**  A  few  poor  worms — we  would  labour  night  and  day,  warning 
every  one  <if  you,  striving  with  you,  and  together  with  God  for 
you,  that  every  one  of  you  may  be  presented  perfect,  f  in  Christ 
Jesus — The  several  weiglits  that  lie  upon  you  and  us — we  have 
belli  ready  to  cry  out,  we  are  cut  off  from  before  thine  eyes — 
while  we  carried  the  yokes  and  burthens  of  Zion,  and  have 
been  as  the  souls  under  the  altar,  crying.  How  long  Lord,  holy 
and  true. — The  Lord  hath  lighted  us,  while  we  thus  looked  unto 
bim — we  could  not  be  satisfied  with  life  for  ourselves,  ^  some 
revivings  have  attended  our  souls — and  now,  as  we  have  been 
faithful  for  you  to  God,  so  we  would  now  be  faithful  for  God  to 
you. 

«'  We  have  been  arraigning  the  abominations  of  Zion  before  the 
bar  of  the  most  High  ;  we  have  been  crying  for  justice  from  the 
throne  upon  every  sin;  for  strength  and  light,  §  to  purge  out  every 
persisting  impenitent  sinner,  as  enemies  and  traitors  to  the 
crown  and  dignity  of  our  Lord  Jesus.  More  particularly,  we 
have  made  confession  of  those  reigning  abominations  ^  in  our 
own  souls,  and  in  the  churches,  of  that  light  spirit,  living  short 
of  the  true  sight  and  sense  of  God*s  Majesty,  in  his  churches, 
and  among  his  saints,  from  whence  proceeds  that  vanity  and 
carelessness  which  doth  so  much  attend  them. 

«  We  have  bew^ailed  that  wretched  worldly  spirit,  that  plucks 
down  the  saints  from  their  excellency,  and  leaves  such  black- 
ness upon  them — 1|  which  renders  them  so  uncomely  in  the  eyes 
of  men. 

««  We  have  bewailed  that  coldness  and  deadness  that  is  upon 
ourselves,  and  upon  the  churches;  that  formality  in  holy  duties  ; 

♦  Some  of  your  brethren  now  scoff  at  the  Quakers,  for  bearing  witness  to  the 
in\mortal  seed  within. 

I  For  this  doctrine  of  perfection,  the  Baptists  now  revile  us  who  are  called 
Quakers,  and  furiously  oppose  it. 

i  Which  enlightening  and  revivings  do  assert  the  inward  light  and  immediate 
teachings  of  God,  now  opposed  by  many  of  the  Baptists. 

§  And  this  strength  and  light  must  inwardly  be  received  ;  but  not  by  them 
that  hate  the  ligVit. 

T  Wliich  are  since  greatly  increased  among  you. 

a  Many  of  you  are  greatly  guilty  of  that,  witness  your  railing  pamphlets  and 
sermons  against  us. 


383 

that  indifferency,  and  that  Laodicean  spirit  that  is  failoii  upon 
Ub  ;  *  while  we  iiave  been  or}  ing,  let  him  make  speed  and  hasten 
his  work,  that  we  may  see  it ;  let  the  counsel  j  of  the  Lord 
come  that  we  may  know  it.  And  all  this  while,  we  have  been 
drawing  iniquit,>  with  cords  of  vanity,  having  been  in  a  great 
measure,  as  without  the  sense  ol"  the  work;  so  without  tlie 
true  travail  of  soul  :j;  which  this  woik  shoiihl  put  us  into. — Ihe 
crown  is  fallen  from  Zion's  head  by  reason  of  her  iiiicjuity  ;  we 
have  been  bewailing  personal  iniquit},  congregational  iniquity, 
national  iniquity,  faaiilv  imqui'y,  closet  iniquity.  Wc  have,  by 
search,  found  po<M*  Zion,  as  it  were  without  soundness  §  from 
the  crown  of  the  head  to  the  sole  of  the  foot,  full  of  bruises  and 
putrified  sores.  Your  own  poor  souls  are  in  dislress,  hea\en 
and  earth  seem  to  frown. — Oh  !  come  down,  sit  in  the  dust,  and 
weep  bitterly  before  the  Lord  for  all  your  abominations.  ]j  You 
have  but  as  it  were,  played  with  God  ;  you  have  not  trembled 
in  his  presence  ;  **  you  have  been  wanton  before  him,  ha\ing 
been  without  the  terror  of  his  Majesty  ;  therefore  you  have 
conlessed,  and  have  delighted  to  word  ff  it  out  with  the  Lorcl.~ 
Oh  I  how  often  have  you  mocked  God  ! — It  appears  already  how 
God  takes  it  at  your  hands.  We  have  begged  him  to  save  us, 
yet  this  once  more,  and  truly  we  tremble — the  he,pe  that  is  in 
Israel,  lies  in  your  putting  from  you  that  accursed  thing.  Oh  ! 
now  if  you  would  pursue  this  worldliness,  this  coldness  and 
sloathfulness,  your  personal  neglects,  your  family  negfects — 
how  doth  the  world,  as  a  canker,  eat  out  your  affections  to  the 
Lcn-d  .Jesus,  eat  out  your  time,  y<mr  strength,  your  zeal. 
"While  you  have  been  a  sleep  in  the  lap  of  this  delilah,  your 
locks  have  been  cut  off,  and  ycm  are  but  as  other  men.  :|::t:  Who- 
ever beh(dds  you  may  say.  What  singular  thing  do  ye  ?  Now 
then  lay  to  heart  these  crying  abominations — the  world  is  too 
beautiful — this  hath  bewitched — you  have  fallen  before  your 
eneinifs  §§ — this  iniquity  hath  been  apparently  written  ujion 
your  fore-heads ;  witness  your  remissness  in  meetings,  your 
neglect   of  the    po(»r  saints   and   ministers   of   Christ,  wlr»se 

*  All  these  are  fallf  n  upon  you,  because  you  have  refused  the  light  within, 
which  would  {five  the  knowledge  of  tlie  power  and  life. 

f  Herein  you  did  own  immediate  teaching. 

\  rhat  sense  and  tra\ail  you  have  yet  kept  off,  and  despise  them  that  expe- 
rience it. 

§  And  you  are  more  unsound  now  than  ever,  neither  can  you  be  sound  until 
you  own  the  light. 

II  And  especially  for  your  envy  and  hypocrisy. 

♦*  But  now  you  despise  them  that  do. 

If  Which  kind  of  Pharisaical  babblng  is  still  very  customary  among  you.' 

tt  Kxcepting,  that  you  are  outwavd'y  dipped,  but  as  inwardly  corrupt  an 
others,  and  more  envious  than  most  men  are. 

§§  And  will  yet  fall  more. 


384 

daily  complaints  and  addresses  *  are  living  monuments  of  tiiis 
reigning  abomination.  Your  cruelty  to  servants,  children,  ex- 
acting all  their  labours,  but  take  no  time  to  counsel  them,  in- 
struct them  that  are  without  Christ,  that  miserable  estate 
wherein  they  are — this  hath  made  professors'  families  so  dry,  | 
useless  and  profitable — this  sin  eats  out  all  of  that  divine  sweet- 
ness of  regenerating,  sanctifying  grace.  We  have  mourned  \ 
in  that  we  have  had  so  great  a  liand  in  this  trespass,  in  not 
bearing  so  faithful  a  testimony  against  it  in  our  ministry  ;  but 
slavish  fear  of  being  accounted  selfish,  or  the  like,  hath  stopped 
our  mouth,  §  until  the  mouth  of  this  iniquity  hath  almost  devour- 
ed the  poor  churches  of  Christ — that  of  sloathfulness  and  care- 
lessness, another  reigning  evil — they  are  evils  rooted  deeply  in 
the  heart ;  it  is  hard  to  get  them  out.  **  They  are  sermon- 
proof,  and  epistle-proof;  so  strong,  that  they  have  wrested  all 
weapons  out  of  the  hands  of  saints  and  ministers,  that  have  been 
formed  against  ti»em.  Now  we  desire  we  may  no  longer  rest  in 
a  testimony  of  words,  but  proceed  to  take  some  effectual  course, 
that  sin  or  sinners  may  be  purged  out  ft  of  tiie  house  of  God.  In 
order  to  this,  we  desire  the  churches  that  they  would  set  some 
day  or  days  a  pai  t,  wherein  they  may  bewail  the  iniqtiities  and 
pollutions  of  Zion  before  the  Lord. — Also,  that  the  ministering 
brethren  would  without  respect  «)f  persons  :J::|:  bear  their  constant 
testimony  warning— every  one  to  fJepfrom  these  abominations — 
another  evil  we  had  thought  to  have  spread  before  you  §§  for 
want  of  opportunity,  we  shall  now  omit,  yet  desire  you  to  lay  it 
to  heart." 

•  Which  shows  the  great  hardness  of  heart  that  is  among  you. 

f  Oh  !  great  diyness  and  withering  is  come  upon  you. 

^  So  you  have  cause  still  to  mourn  much  more. 

§The  slavish  fear  of  many  of  you  hath  greatly  appeared  in  suffering  times, 
and  self-interest  and  gain  hath  much  stopped  you. 

*♦  You  cannnt  get  them  rooted  out  without  the  power  of  God,  which  only  is 
received  by  believing  in  his  ligiit  within. 

■j-j-  Your  house  is  not  yet  purged  of  them ;  however,  this  was  an  honest  care 
to  endeavour  such  a  purging,  better  than  to  excommunicate  persons  for  owninp 
the  light  within. 

i-^  *Vhich  they  are  very  prone  to  for  advantage. 

^§  Many  more  evils  you  had  need  now  to  spread  before  them. 


THE  PRESBYTER'S  ANTIDOTE 
TRIED, 

OR 

STEPHEN  SCANDRET,  WITH  HIS  ANTIDOTE  AGAINST 
qUAKERISM, 

Proved  a  physician  of  no  value  ; 

And  the  truth  plainly  asserted  and  vindicated,  in  divers  weighty  points,  ngainst 
both  the  imperfect  and  corrupt  work  of  Stephen  Scandret,  and  his  masters, 
the  Assembly  of  divines,  (so  called,)  who  sat  at  Westminster  in  the  long'  Par- 
liament's time,  and  of  the  General  Assembly  of  the  Kirk  of  Scotland,  about 
their  Confession  of  Faith,  which  was  first  printed  at  Edinburgh,  and  after- 
wards reprinted  at  London,  Anno  1651. 

Te  ai?e  all  physicians  of  no  value .  Job  xiii.  t- 

CHAPTER  I. 

■A  comprehensive  account  concerning  the  riite,  the  lights  and  scrips 
tiLre,  explaining  both  our  sense  of  the  terms  and  S.  ScandreVs; 
together  with  the  AssembLy^s  Conjession  about  the  scriptures. 

By  the  word  rule  we  understand, 

1.  The  power  of  government,  and  authority  to  order  and  rule, 
in  the  sense  that,  in  the  first  creation,  the  greater  light  was  set 
to  rule  the  day,  (Gen.  i.  16  )  or,  for  the  rule  and  order  of  tlie  day. 
So  in  the  new  creation  the  Divine  light  of  Christ,  the  Sun  of 
righteousness,  doth  govern  and  rule,  in  the  order  of  his  ever- 
lasting day,  in  the  souls  of  the  righteous  ;  the  path  of  the  just 
being  this  shining  light,  which  shineth  more  and  more  unto  this 
perfect  day 

2.  So  this  Divine  light  is  truly  the  only  rule,  as  well  for  its  be- 
ing most  eminent,  above  alt  outward  rules  and  ])reseripti<ms,  as 
for  its  power,  glory,  virtue,  order,  and  government,  as  the  rule 
of  life,  in  all  the  children  of  light. 

It  is  the  only  trying  and  discovering  rute,  for  it  manifests 
whatsoever  things  are  reprovable,  (Ephes.  v.  13.)  whether 
they  be  spirits,  works,  or  words.  And  he  that  doeth  truth  com- 
eth  to  the  light,  that  his  deeds  may  be  made  manifest  that  they 
are  wrought  in  God.  John  iii.  21. 

3.  By  the  only  rule,  we  understand  an  universal,  manifest,  pub- 
lic standard  for  truth  and  righteousness,  in  the  consciences  of 
all  people  and  nations,  and  against  all  sin,  wickedness,  and  un- 
rightousness ;  and  so  it  is  the  spiritual  and  Divine  light  of  the 

.S  C 


886 

Son  of  God,  in  whom  was  life,  and  the  life  was  the  light  of  men, 
(John  i.  i.)  whose  life  is  supernatural,  increated,  and  incor- 
ruptible ;  Christ  the  Divine  Word  being  tliat  true  light  that  en- 
lightens every  man  that  cometh  into  the  world,  verse  9. 

•*.  Concerning  that  heavenly  gift,  or  Divine  manifestation 
within,  which  was  the  saints'  rule  of  life,  the  apostle  Paul  thus 
spcaketh,  2  Cor.  10. 13  :  "  But  we  will  not  buast  of  things  with- 
out our  measure  ;  but  according  to  the  measure  of  the  rule, 
which  God  hath  distributed  to  us,"  &c.  ver.  15,  "not  boasting 
of  things  without  ou!- measure,  that  is  of  other  men's  labours; 
but  having  hope  when  your  faith  is  increased,  that  we  shall  be 
enlarged  by  you,  according  to  our  rule  abundantly:"  ver.  16, 
"  not  to  boast  in  another  man's  line  of  things  made  ready  to  our 
hand."  And  Philip,  iii.  16:  «' Whereto  ye  have  already  at- 
tained, let  us  walk  by  the  same  rule,  let  us  mind  the  same  thing." 
Gal.  v.l5,andl6:  "For  in  Christ  Jesus,  neither  circumcision 
nor  uncircumcision  availeth  any  thing,  but  a  new  creature  ; 
and  as  many  as  walk  according  to  this  rule,  peace  be  on  them." 
By  all  which  note,  that  there  was  an  universal,  divine,  and  spir- 
itual rule,  distributed  of  God  to  the  true  believers,  and  new 
creatures  in  Christ,  in  whom  stood  their  several  attainments 
and  growths,  (and  this  was  not  other  men's  lines,  nor  the  letter,) 
wherein  they  were  mutually  enlarged.  Nor  could  the  letter 
be  this  rule,  for  that  required  circumcision.  What  then  was 
Paul's  rule,  for  denying  it,  but  the  spirit  of  life,  the  new  cove- 
nant, the  immediate  dictates  of  the  holy  Ghost  ?  See  Acts  xv. 
i3i,  28 Heb  viii.  9,  10. 

By  the  word  scriptures  we  understand,  not  only  writings  in 
general,  hat  particularly  all  the  holy  scriptures  contained  in  the 
bible,  not  excluding  those  many  writings  of  the  prophets  and  apos- 
tles which  are  not  inserted  in  the  bible,  which  contain  a  plu- 
rality of  words  of  truth,  commands,  prescriptions,  precepts,  &c. 
and,  in  that  sense,  rules  or  directions,  relating  to  both  the  old 
and  new  covenant,  and  to  divers  states,  occasions,  and  dispensa- 
tions, many  of  which  are  abolished  with  the  old  covenant,  which 
therefore  cannot  properly,  (in  the  singular.)  be  called  the  rulCf 
or  one  entire  full  rule,  much  less  the  only  rule,  in  exclusion  of  all 
others,  or  the  chiefest  and  highest  rule,  as  Stephen  Scandret  un- 
scripturally  and  erroneously  calls  them.  For  the  spirit  or  light, 
that  first  gave  them  forth,  with  its  immediate  illumination,  mo- 
tions, and  directions,  is  both  before  and  higher  than  tiie  scrip- 
tures or  writings,  how  true  soever  they  be. 

So  that  though  we  confess  the  holy  scriptures  do  contain  true 
words,  commandments,  precepts,  directions,  and  so  rules,  yet 
it  is  no  more  proper  to  call  them  "the  only  highest  rule  and 
guide  to  heaven  and  glory,"  as  S.  S.  does,  than  to  call  them 
the  only  highest  word,  commandment,  and  light,  which  they  arc 


387 

not.  We  can  ncitlier  call  the  scriptures  God,  nor  Christ,  nof  ■ 
the  light f  nor  the  spirit,  nor  the  power  of  God  ;  but  innocently 
and  simply  as  they  term  or  call  themselves,  owning  them  in  the 
true  light  given  us,  according  to  the  true  intent,  purpose,  and 
end  for  which  they  were  first  given  out  from  Divine  inspiration. 
For  which  none  that  are  ingenuous  will  blame  us,  for  the  ff'ord 
Jives  forever;  "  it  is  settled  in  heaven  ;'*  it  is  also  to  be  known 
and  felt  nigh  in  the  heart;  and  it  is  ihe  holy  and  living  com- 
mandment of  j)ower,  which  is  called  life  everlasting,  and  this 
is  immediate.  This  Word  was  to  David  ♦' a  light,'*  and  "lan- 
tern to  his  paths,"  and  therefore  his  only  way  and  rule  to  feli- 
city. Yea,  for  its  eminency  it  may  be  truly  esteemed  the  word 
of  words,  the  commandment  of  commandments,  the  rule  of 
rules,  that  Divine  light,  in  whicli  consists  the  government, 
rule,  and  order  of  the  everlasting  day  of  salvation,  glory,  and 
life,  to  all  the  children  of  the  day,  who  in  order  to  that  attain- 
ment, have  obeyed  and  followed  the  degree  and  measure  of  this 
true  and  divine  light  in  its  manifestation  in  tiiem. 

The  scriptures  or  bible  also  contain  many  various  passages, 
as  well  historical  as  doctrinal,  even  of  the  examples  of  men  in 
the  fallen  state,  of  things  done  in  the  time  of  ignorance,  and 
of  the  failings  and  weaknesses  of  persons — of  things  transacted 
and  done  in  a  time  and  state  not  suitable  to  that  of  man  in  the 
beginning,  nor  to  that  of  the  gospel  or  new  covenant  :  as,  for  a 
n)an  to  have  several  wives,  or  many  concubines  at  once.  It  was 
not  so  in  the  beginning,  nor  ought  it  to  be  so  now,  yet  suck 
things  are  recorded  in  scripture  of  divers  persons,  vvithfuit  any 
expression  of  censure.  Therefore  it  is  both  gross,  im|)ious, 
and  contradictory  for  any  to  count  the  whole  bible  the  rule  of 
life  and  duty,  without  exemption,  according  to  our  opposer. 
p.  61.  Moreover,  he  asserts  the  infallibility  of  ihe  scrip- 
tures, and  as  such  their  being  the  highest  rule.  ^  He  nei!lier 
})uts  a  limitation  of  what  part  of  the  scripture  or  bible  he  in- 
tends, nor  yet  tells  us  in  what  language,  copy,  or  translation, 
they  are  infallible.  For  every  rule,  whether  moral  or  artifi- 
cial, ought  to  be  infallible,  otherwise  it  is  no  rule,  but  therein 
lies  obscured  under  ambiguities.  However,  we  may  sup])ose 
lie  means,  according  to  his  masters,  Ihe  Assembly  of  pretended 
divines,  Confes.  chap.  1.  wheie,  having  declared,  that  *»  the 
holy  scriptures  are  given  by  inspiration  of  God  to  be  the  rule 

•  But  S.  S.  tells  VIS  not  whether  he  owns  those  books  called  Apocrypha,  or 
any  of  them,  as  a  part  of  his  rule  or  canon  ;  or  whether  he  is  not  of  the  same 
opinion  with  his  musters  of  the  Assembly,  where  in  their  Cotifcssion  they  say, 
tliat  "  the  books,  commonly  called  Apocrypha,  not  being  of  T)i  iiie  inspiration, 
are  no  part  of  the  canon  of  the  scriptures;  and  therefore  are  of  no  autlionty 
in  the  clmrcii  of  God,  nor  to  bo  any  otherwise  approved  or  made  use  of,  than 
other  iiuman  writings."  But  this  g'eneral  debasement  of  these  books  we  can- 
not own. 


388 

of  faith  ami  life,"  they  add,  article  8,  "Tiic  old  testament  in 
Hebrew,  (which  was  the  native  language  of  the  people  of  God 
of  old,)  and  the  new  testament  in  Greek,  (which  at  the  time 
of  the  writing  of  it  was  most  generally  known  to  the  nations,) 
being  immediately  inspired  by  God,  and  b^  his  singular  care 
and  providence  kept  pure  in  all  ages,  are  therefore  authentic, 
so  as  in  all  controversies  of  religion  the  church  is  finally  to 
appeal  to  them"  Thus  far  the  Assembly.  From  hence  it  fol- 
lows, that  when  Stephen  Scaridret  and  these  his  masters  tell  us, 
that  *<  the  scriptures  are  the  chief  and  highest  rule,  the  only 
infallible  rule  to  heaven  and  glory,  or  t!ie  rule  of  faith  and  life, 
and  to  decide  controversies,"  we  are  to  understand  it  is  as  tliey 
are  in  Hebrew  and  Greek,  and  as  in  the  first  copies  written 
by  Divine  inspiration.  Thus  these  men  still  lead  people  in  the 
dark,  and  in  doubtfulness,  at  a  distance  from  life  and  glory, 
and  ignorant  of  the  rule,  and  way;  implyinsi:  this  diihculty, 
that  they  must  first  learn  Hebrew  and  Greek,  and  be  ascer- 
tained of  the  truth  of  the  copies,  as  concurring  with  the  first. 
And  this  must  be  from  their  own  knowledge,  not  from  the 
priests*  interpretations  and  various  meanings.  And  yet  the 
Assembly  and  S.  S.  still  fall  short  of  clearing  the  matter  of 
the  Greek,  not  resolving  which  is  the  true  infallible  copy,  there 
being  divers  Greek  lections,  or  copies  of  the  new  testament. 
But  further,  if  they  cannot  produce  or  evince  the  first  co|)\,or 
that  which  most  agrees  with  it,  while  they  prefer  the  writing 
as  the  chief  or  only  rule  of  faith  and  life,  they  leave  people  in 
darkness  and  death,  in  not  referring  them  to  the  inward  Divine 
light  or  inspiration  of  the  Almighty,  as  the  chief  and  only  rule, 
which  gave  forth  the  holy  scriptures,  and  without  which  they 
cannot  be  truly  understood  in  any  language. 

Moreover,  concerning  the  Hebrew,  W.  Tindal,  (of  whose 
translation  we  have  one  ancient  English  bible  without  verses,) 
in  his  prologue  prefixed,  in  some  bibles,  saith  thus,  viz : 

<'  rr.  Tindal  unto  the  christian  reader. 

**  If  aught  seem  changed,  or  not  altogether  agreeing  with  the 
Greek,  let  the  finder  of  the  fault  consider  the  Hebrew  phrase,  op 
manner  of  speech,  left  in  the  Greek  words,  whose  preterperfect 
tense  and  present  tense  is  often  both  one.  And  the  future  tense 
is  the  optative  mond  also  ;  and  the  future  tense  is  often  the  impe- 
Fative  mood  in  the  active  voice,  and  in  the  ])assive  ever.  Like- 
wise person  for  persons,  number  for  numbers,  an  interrogation 
for  a  conditional,  and  such  like,  is  with  the  Hebrews  in  common 
usage."  And  he  furthei-  adds,  *'If  I  sliall  perceive,  either  by 
myself,  or  by  the  information  of  others,  that  aught  has  escaped 
me,  OP  might  be  more  plainly  translated.  I  will  shortly  after 


389 

cause  it  to  be  amended.  Hovvbeit,  in  many  places,  I  think 
it  bt'tter  to  put  a  declaration  in  the  maigent  than  to  run  too  far 
from  the  text." 

Now,  considering  the  difficulty  of  truly  translating  the  scrip- 
tures from  the  Hebrew,  both  as  to  time,  manner,  voice,  person, 
number,  and  condition,  &c.  how  easily  herein  may  the  sense  be 
greatly  changed.  This  ingenuous  translator  himself  doth  not 
place  infallibility  upon  his  work,  or  translation  from  the  Hebrew, 
but  ingeniKMisly  prufers  amendment  of  it,  if  either  by  his  own 
or  another's  information  he  shall  perceive  a  deficiency  in  what 
he  hath  done.  Considering  also  what  irreconcilable  controver- 
sies have  been  among  many  counted  learned,  about  the  transla- 
tions in  divers  places  of  scripture,  and  how  many  amendments 
have  from  time  to  time  been  made  in  them,  and  even  how 
many  various  English  translations  we  have,  what  dubiousness 
and  uncertainty  are  both  priests  and  people  in,  as  to  the  rule 
and  foundation  of  their  religion,  who  neither  know  nor  own  the 
priueiple  of  true  knowledge,  and  divine  understanding,  (which 
is  God's  gift,)  while  they  have  no  regard  to  divine  illumination, 
as  the  rule  oj  faith,  before  the  scriptures.  They  one  while  cry 
and  set  up  a  mere  translation  or  reading,  which  to  them  may  be 
dubious,  as  their  only  highest  infallible  rule  of  faith;  another 
■while  they  set  up  their  own  uncertain  meanings,  private  concep- 
tions, and  fallible  interpretations,  upon  the  scriptures,  as  the  rule 
and  judge  over  them.  And  while  still  their  work  tends  to  di- 
vert people's  minds  from  depending  upon  the  Spirit  of  truth, 
and  its  enlightening,  as  the  chief  and  only  infallible  guide  and 
rule,  where  will  they  centre  !  And  what  a  Babylonish  structure 
do  they  erect  upon  their  uncertain  conjectures  and  dubious  in- 
terpretations, from  their  fallible  spirits  and  judgments.  As  to 
placing  infallibility  in  the  letter,  or  writing,  or  English  transla- 
tion, W.  Tindal,  a  translator  himself,  did  not  attribute  this  to 
his  translation,  nor  do  others  in  their  putting  many  marginal 
notes  in  some  English  bibles,  as  from  the  Hebrew  and  Greek. 
And  even  theii*  learned  D.  Gell  set  forth  a  large  book  in  folio, 
entitled,  «<  An  Essay  to  the  Amendment  of  the  last  English 
Translation  of  the  Bible,"  in  which  he  finds  fault  with,  and 
corrects  several  noted  places.  And  what  less  is  signified  in  their 
ample  annotations,  and  manifold  notes  upon  some  bibles  ?  And 
moreover,  when  some  of  the  clergy  have  made  Job  ii.  9,  their 
text,  viz.  that  Job's  wife  said  to  him  <*  curse  God  and  die," 
they  have  told  people  that  the  Hebrew  text  signifieth,  "  bless 
God  and  die ;"  and  some  take  it  so,  as  humbly  desiring  God 
that  he  might  die,  which,  arguing  impatiency  in  her,  was  repro- 
vable  :  others,  that  it  was  "  curse  God  and  die,"  which  was 
much  more  reprovable,  not  only  as  foolishness  but  wickedness. 
And  concerning  Saul  and  the  witch  of  Endor,  (1  Sam.  xxvii.  11.) 


390 

ills  bidding  her  bring  him  up  Samuel,  it  is  said,  "  and  when  the 
woman  saw  Samuel,"  ver.  12,  **and  Saul  knew  that  it  was 
Samuel,"  ver.  I*,  *«  And  Samuel  said  unto  Saul,  why  hast  thon 
disquieted  me,"  &;c.  ver.  15.  *♦  Then  said  Samuel,"  ver.  16.  So 
the  matter  runs  in  Samuel's  name.  Whereas  the  clergy  have 
told  us  it  was  satan,  and  that  Saul  spake  according  to  his  gross 
ignorance,  not  considering  the  state  of  the  saints  atter  this  life, 
and  how  satan  hath  no  power  over  them,  it  was  satan  who  to 
blind  Saul's  eyes  took  upon  him  the  form  of  Samuel,  &c.  Now, 
seeing  this  interpretation  is  so  plainly  contrary  to  the  words 
themselves,  (for  which  I  blame  them  not  in  this,  though  in  many 
«)thers  1  do,)  I  query,  how  then  does  this  agree  with  their  placing 
infallibility  upon  the  scriptures,  not  only  on  the  doctrinal,  but 
on  the  historical  part,  when  they  are  inclined  to  oppose  the  suf- 
ficiency of  the  light  of  Christ  within  ?  Many  more  instances 
might  be  brought,  to  show  their  vast  variations  from  the  letter 
of  the  scriptures  in  their  interpretations.  By  the  tenour  of  all 
which  discourse,  before,  of  this  import,  it  is  evident  that  their 
confession,  at  least  of  many  of  them,  is,  that  all  the  scriptures 
are  not  infallible  ;  but  some  corrupted  in  the  various  transla- 
tions j  others,  not  to  be  taken  merely  as  the  words  import. 

Yet,  for  all  tliis,  many  priests  and  professors,  for  their 
own  ends,  if  they  are  about  to  oppose  the  light  within,  or  divine 
illumination,  and  the  sufficiency  of  the  holy  Spirit's  teaching, 
deny  it  to  be  cither  the  rule  of  faith  or  life,  or  sufficient  to  guide 
to  heaven  without  the  scrijUures,  which  argues  their  gross  and 
carnal  diffidence,  and  sinful  unbelief.  Then,  in  plain  contradic- 
tion, they  place  all  the  inlallibility  and  sole  sufficiency  therein 
npon  the  scriptures,  as  the  only  highest  rule  of  faith  and  life, 
the  only  rule  and  way  to  heaven  and  glory,  the  only  rule  to  try 
both  doctrines  and  spirits  by.  And  here  they  most  idolatrously, 
and  in  a  most  preposterous  manner,  prefer  the  scriptures  be- 
fore Christ,  and  set  them  up  above  the  Spirit  that  gave  them 
forth,  while  they  slight  and  cry  down  the  light  of  Christ  within, 
as  not  any  rule,  &c.  though  it  both  manifests  all  things  reprova- 
ble,  and  is  the  prover  of  deeds,  whether  they  are  wrought  in 
God  ;  for  which  end,  "  he  that  doeth  truth  bringeth  his  deeds 
to  the  light."  John  iii.  19,  20,  21.  But  as  Christ  said  to  the  unbe- 
lieving Jews,  so  it  may  now  justly  be  said  to  these  opposcrs  of 
his  light  within  :  «  ye  search  the  scriptures,  for  in  them  ye 
think  ye  have  eternal  life,  and  they  arc  they  which  testify  of  me  ; 
but  ye  will  not  come  to  mc  that  you  might  liave  life."  John  v. 
39,  40.  Mark,  ye  will  not  come  to  Christ,  that  ye  might  have 
life.  The  scriptures  do  not  direct  men  to  themselves  for  life  and 
salvation,  but  to  the  Son  of  God,  who  is  both  the  life,  the  founda- 
tion, the  way,  and  so  the  only  rule,  guide,  and  teacher,  and  not  the 
scriptures.     But  why  do  the  Trcsbyters  of  our  times  so  often 


391 

exalt  their  own  diverse  meanings  and  interpictiitions,  as  the 
rule,  above  the  scriptures,  contravy  to  the  threat  stress,  whicli  at 
other  times  they  lay  upon  the  scriptures?  So  that  finally,  they 
deny  hoth  the  spii'it  and  the  scriptures  to  he  the  rule,  settini^ 
up  their  own  meanings  over  both,  being  ignorant  of  the  scrip- 
tures and  of  the  power  of  God.  We  may  believe  that  the  truth 
of  it  is,  it  is  more  consistent  with  their  gain  and  trade  of  preach- 
ing, that  their  meanings  should  be  the  rule  over  or  above  the 
scriptures,  than  that  the  scriptures  should  be  the  only  or  highest 
rule  to  heaven,  as  sometimes  they  pretend,  for  that  bibles 
are  to  he  had  at  a  great  deal  cheaper  rate  than  their  preach- 
ing. But  then  for  their  own  ends,  on  the  other  hand,  they 
can,  in  plain  self-contradiction,  cry  up  the  scriptures  as 
the  only  infallible  rule  to  heaven,  when  their  design  is  to  divert 
people's  minds  from  depending  on  the  divine  light  and  immediate 
teaching  of  God  within,  for  life  and  salvation.  Seeing  that  it  is 
evident,  they  can  more  easily  avoid  the  scriptures'  infallibility, 
for  their  own  ends,  that  they  may  he  masters  hoth  over  the 
scriptures  and  men's  faith,  for  their  lucre  and  gain,  than  they 
can  get  any  of  the  children  of  light  to  assist  their  trade,  or  any 
to  maintain  them  in  it,  Avho  arc  turned  from  darkness  to  the 
light,  to  wait  upon  the  immediate  teachings  of  God.  But  it  is 
easier  for  them  to  evade  or  disp'f'nse  with  the  scriptures'  infalli- 
bility, than  to  hinder  the  true  light  from  shining  in  men's  hearts ; 
for  that  is  possible  for  them.  Again  ;  the  scriptures  were  not 
the  Presbyterians'  sole  rule  of  faith  and  practice,  when  they 
set  forth  their  Directory,  Confession  of  Faith,  and  Scotch  Cove- 
nant, agreed  upon  by  the  Kirk  of  Scotland  and  the  Assembly 
at  Westminster,  which  was  of  no  small  charge.  It  is  easy  to 
see,  that  their  sole  rule,  (as  they  have  pretended  the  scriptures 
to  be,)  they  can  easily  dispense  with,  add  to,  or  vary  from,  for 
their  own  ends,  at  their  pleasure,  both  in  doctrine,  discipline, 
and  practice,  as  might  be  instanced,  not  only  for  their  unserip- 
tural  practice  of  sprinkling  infants,  but  in  many  other  tradi- 
tions and  Babylonish  relics. 

S,  ScandreCs  sense  about  the  points  in  controversy  examined. 

S,  Scandret.  *<  By  the  light  in  every  man  understand — not 
the  light  of  the  gospel.  2  Cor.  iv.  4.  Lest  the  light  of  the  glo- 
rious gospel  should  shine,"  kc.  p,  1,  2. 

Ms-wer.  "  The  God  of  the  world  hath  blinded  the  minds  of 
those  that  are  lost,  lest  the  light  of  the  glorious  gospel  should 
shine  unto  them."  2  Cor.  iv.  4.  And  this  man's  work  is  of  the 
same  tendency,  viz.  to  blind  people's  minds,  which  implies  that 
the  light  of  Christ  Jesus,  which  is  gospel  light,  is  given  to  all ; 
hut  the  minds  blinded  by  satan  oppose  it.     The  subject  which 


392 

satan  works  upon  and  prevails  with,  is  their  minds,  not  the 
light. 

S.  S.  <*  Mark,  it  is  not  said  the  ligiit,  but  God  hath  shined." 
p.  7. 

Answer.  A  frivolous  exception.  Can  there  be  such  divine 
shining  without  his  Divine  light?  «  God  hath  siiined  in  our 
hearts,"  &c.  and  "  God  is  light." 

S.  S.  (upon  Phil.  iii.  16.)  "  The  saints  were  to  walk  according 
to  their  several  attainments  what  they  had  got  out  of  the  scrip- 
tures, by  the  same  rule,"  &c.  p.  9. 

Answer.  What  scriptures?  They  were  to  walk  in  the  Spirit, 
which  directed  their  minds  to  God,  that  he  might  reveal  his 
mind  to  them.  And  here  was  the  same  rule,  the  same  thing, 
the  same  principle,  their  several  attainments  being  according 
to  their  spiritual  growth  in  the  light.  Was  the  rule  mentioned 
in  2.  Cor.  x.  13,  and  Gal.  vi.  15,  16,  to  be  got  out  of  the  bible  ? 
See  this  man's  g:oss  ignnorance. 

S.  S.  *'  Innoeeney,  man's  perfect  light  must  not  be  the  whole 
of  his  rule."  p.  II. 

Answer.  A  gross  error.  God  was  then  his  perfect  light  and 
rule  in  his  teachings  ',  and  is  not  that  light  which  is  perfect, 
whole  ? 

S.  S.  "We  need  no  infallible  Spirit  to  help  to  discern  the 
counsels  of  light  and  darkness  in  scripture,  for  all  there  comes 
from  God."  p.  27. 

Answer.  He  is  not  told  this  by  an  infallible  Spirit,  for  many 
counsels  of  darkness,  of  the  serpent  and  wicked  men,  both 
against  God,  Christ,  and  his  people,  are  recorded  in  scripture. 
And  it  is  the  Spirit  of  Christ,  which  is  infallible,  that  truly 
opens  and  reveals  the  truths  in  scripture,  to  the  understanding 
of  the  children  of  light. 

S.  S.  "The  Spirit  dwelling  in  all  believers,  is  sometimes  a 
sweet  mover  to  duty,  though  no  indwelling  Spirit."  p.  38. 

Answer.  Gross  ignorance  and  confusion.  What !  no  indwell- 
ing Spirit,  and  yet  ^^ dwelling  in  all  believers?"  Did  you  ever 
hear  such  doctrine  before  ! 

S.  S.  "  God's  commands  cease  not  to  be  God's  commands ; 
either  because  the  spirit  doth  not  within  put  men  on  to  obey 
them,"  &c.  p.  38. 

Answer.  A  gross  inference  against  the  spirit ;  for  the  spirit 
of  truth  leads  true  believers  into  all  truth,  from  which  no  true 
and  necessary  commands  can  be  excluded,  unless  he  will  say, 
some  of  them  are  no  truths. 

S.  S.  "  We  are  to  obey  them,  though  the  spirit  within  puts 

not  on otherwise,  some  wicked  men  in  living  contrary  to  the 

scriptures,  do  not  sin,  cannot  be  damned  for  so  doing.  For 
some  have  sinned  away  the  motions  and  strivings  of  God's 
spirit."  p.  38. 


393 

dnswer.  What  will  become  of  such  poor  people,  as  are  fed 
with  such  chaff  and  darkness  as  this  ?  And  what  is  the  tendency 
of  it,  but  to  set  people  on,  to  work  in  their  own  wills,  to  set  up 
their  own  righteousness,  witliout  the  movings  of  the  spirit  of 
God?  And  what  will  that  prafit  them,  since  without  this  spirit 
they  are  carnal  and  selfish  in  all  their  actions,  and  cannot  truly 
obey.  Nor  can  wicked  men,  who  have  sinned  away  its  strivings, 
escape  damnation,  with  all  Stephen  Scandret's  pressing  them  to 
obey  the  scriptures,  without  the  guidance  of  the  spirit.  For 
without  him  we  can  do  nothing  ;  but  all  things  through  him  that 
strengthens  us. 

S.  S.  <'  Because  a  thing  is  written  in  the  scripture,  are  we  to 
do  it  ? — I  will  in  God's  assistance,  roll  myself,  and  act  faith 
on  God  and  Christ,  because  I  see  sweet  words  in  the  scrip- 
tures," &c.  p.  38. 

Answer.  This  is  a  faith  of  his  own  making,  a  will-acting,  that 
is  not  grounded  upon  the  spirit  of  God,  and  its  persuasion  with- 
in— an  imperfect  imitation  of  the  letter  without  the  spirit.  For 
he  hath  not  an  infallible  spirit  <'  of  discerning  between  the  coun- 
sels of  light  and  <larkness  in  the  heart ;  nor  to  discern  those  few 
truths  it  doth  reveal,"  as  he  confesses,  p.  27,  and  3l,  So 
that  this  book  of  his  against  us,  proceeded  from  bis  darkness 
and  fallible  spirit. 

But  if ''God's  spirit  teach  us  by  the  works  of  creation,  and 
the  light  in  every  man  propound  the  creation  to  be  considered, 
and  help  us  thence  to  conclude  a  God,  that  he  is  to  be  wor- 
shipped, &c.  for  in  him  we  live,  move,  and  have  our  being,"  as 
is  largely  confessed,  (p.  53,)  then  there  is  a  twofold  testimony 
afforded  of  God  to  mankind,  viz.  immediate  and  mediate,  as 
namely, 

1.  His  spirit  or  light.  3.  His  works  of  creation,  through 
which  his  light  gives  men  to  C(msider  and  see  God  and  his  eter- 
nal power,  (Rom.  i.)  and  to  worship  him.  And  this  light  and 
these  works  are,  and  preach  forth  the  power  of  God  and  his 
wisdom,  where  the  scriptures  are  not.  An<l  therefore  God  af- 
fords a  sufficiency,  even  to  the  heathens,  both  of  inward  light, 
and  outward  evidence  of  his  power,  &c. 

They  that  have  the  holy  scriptures  in  the  bible,  may  thank 
God  for  those  good  testimonies  in  them,  as  his  light  within 
opens  their  understandings  in  them  to  the  right  use  of  them. 
And  they  that  have  not  the  bible,  have  the  book  of  the  creation  to 
read  in,  and  the  light  within  to  open  it,  and  to  read  and  under- 
stand a  Deity  and  Divine  j)ower  through  all,  and  over  all.  And 
they  that  are  born  deaf  and  blin«l  shall  not  be  therefore  damned, 
God  having  afl'oided  an  invisible  sufficient  light  to  save,  if 
obeyed — to  leave  them  withon'  -xcuse,  if  disobeyed. 

3D 


394 

And  if  by  the  use  of  reason,  the  spirit  of  God  teaeheth  the 
lieathen  moral  duties,  as  in  p.  5i.,  which  duties  as  he  explains, 
are  to  love  and  worsiiip  God,  and  to  love  our  neighbours  as  our- 
selves; then  have  the  heathen.  First  A  su|»ernafural  and  Di- 
vine light,  to  wit,  that  of  the  Spirit.  Secondly.  His  spirit,  with 
the  teaching  and  reason  of  it,  in  that  degree  in  which  it  is  in 
them,  is  a  rule  of  life  to  them  that  obey  it  and  who  have  not  the 
scriptures.  And  this  confutes  and  overthrows  the  gieater  part 
of  S.  S.'s  hook,  or  bundle  of  confusion. 

S.  Scandret  most  falsely  obtrudes  upon  R.  Ludgater  this  con- 
cession, viz.  "  I'hat  the  will  of  God,  as  much  of  it  as  is  revealed 
by  the  light  in  every  man,  without  the  help  of  scripture,  is  not 
the  only  rule  to  Heaven."  p.  2o.  «♦  And  this  (sa}s  S.  S.^  fetched 
out  the  very  heart-blood  of  Quakery,"  Epist.  This  is  a  gross 
abuse  and  lye  ;  for  11.  L.  hath  a  better  knowledge  and  esteem 
of  the  light  of  Christ  in  every  man,  and  its  sufficiency  to  guide 
the  obedient  to  heaven.  **  In  him  was  life,  and  the  life  was  the 
light  of  men."  John  i.  4.  This  life  and  light  of  Christ  being 
divine,  is  therefore  a  sufficient  rule. 

S.  Scandret  hath  also  abused  G.  W.  in  several  places,  per- 
verting his  words,  and  setting  down  words  in  G.  W.'s  name, 
which  he  never  wrote  nor  spoke;  and  in  particular  these  words 
about  Christ's  coming,  viz.  «•  He  hath  tarri<  (I  above  sixteen 
hundeed  years,"  (p.  86.)  quoting  Divin.  of  Christ,  p.  49.  And 
then  to  back  this  abuse,  and  to  lay  judgment  upon  G.  W  he 
brings  those  scriptures,  2.  Pet.  ii.  3.  4,  and  Mat.  xxiv.  48, 
Whereas  G.  W.'s  words  wi-re  quite  contrary  ;  '♦  confessing  both 
to  Christ's  outward  a\u\  inward  coming,  which  his  disciples  did 
not  put  ajar  off,  as  you  do;  it  being  w6ore  sixteen  hundred  years 
since  they  both  waited  for  ami  received  his  coming."  Here  is 
no  such  word  as  that,  '♦  He  hath  tarried"  so  long.  We  refer 
the  reader  to  the  book  and  page  before  mentioned  to  see  S.  S.'s 
abuse  in  this.  Many  more  might  also  be  instanced,  where,  in- 
stead of  answering,  he  hath  wronged  and  belied  our  words  and 
bonks. 

S.  Scandret  in  p.  32,  saith,  *'  though  the  counsels  of  God's 
spirit  in  believers'  hearts,  be  in  themselves  as  certainly  the 
truth  of  God  as  are  his  counsels  in  the  scriptures,  yet  are  they 
not  to  believers  so  certainly  the  truths  of  Gi>d." 

Answer,  What  is  this  but  to  tell  us  that  the  scriptures  can 
better  ascertain  us  of  the  truths  therein  tlian  the  spirit  tliat  first 
gave  forth  those  truths?  or  that  the  spirit  of  Christ  is  insuffi- 
cient assuredly  to  manifest  his  own  counsels  to  believers  ?  which 
is  contrary  to  Christ's  own  testimony,  «»  He  shall  guide  you  into 
all  truth."  ''  He  shall  abide  with  you  forever."  Ami  •»  the 
sons  of  God  are  led  by  his  spirit;"  "hereby  know  we  that  we 


395 

dwell  in  him  and  he  in  us,  because  he  hath  given  us  of  his  spirit.'' 
1  Jiiiiii  IV.  13.  ciiap.  iii.  2*.  Therefore  tliis  spirit  is  our  eer- 
tain  and  hii^licsi  rule. 

And  as  to  the  bustle  he  makes  about  water-baptism,  it  is 
ver}  confused  and  sUly,  (as  at  the  dispute,)  not  plainly  as- 
sertinj^  whom  be  would  bave  the  subjects  of  it,  vvbetber  infants 
or  believers;  yet  brings  some  of  the  Anabaptists'  arguments, 
tbougb  we  still  suppos.-  be  intends  infants,  but  durst  not  tell  us 
wbetber  it  be  bis  practice  now. 

So,  into  what  a  labyrinth  his  work  tends  to  bi-ing  people; 
neither  plainly  telling  them  the  subjects,  nor  showin'g  who  are 
the  ministers  of  this  imposed  water-baptism,  whether  himself, 
or  such  as  be,  or  who?  And  yet  he  enjoins  it  as  ♦»  a  means  of 
sanctification,  a  means  of  salvation,''  which  we  do  not  believe. 

As  also  be  explains  not  what  he  means  by  the  Lord's  supper ; 
whether  the  shadow  or  the  mystery,  and  what  is  his  own  prac- 
tice therein  ?  whether  he  ministers  bread  and  wine  as  a  figure, 
or  the  substance?  and  whetiier  the  mystery  »»r  thing  signified, 
be  attained  by  any  in  this  life  ?  Tliis  is  unanswered.  Nor 
whether  shadows  be  essential  to  the  Gospel  dispensation. 

Concerning  justification. 

He  has  in  some  degree  granted  to  truth,  *'  that  the  word  jus- 
tify, the  scripture  sometimes  nseth,  to  signify  to  make  just  by 
inherent  htdiness,  or  to  sanctify.  Tit.  iii.  5,  7.  *  He  saved  us  by 
the  washing  of  regeneration,  that  being  justified,'  "  &e. 

Here  he  has  assented  more  to  truth,  than  many  of  his  bre- 
thren. But  it  is  much  contradicted  again  in  bis  handling  the 
matter  of  imputation  of  Main's  sin  to  those  that  are  not  parta- 
kers of  it,  and  so  of  Chrisfs  obedience,  p.  96.  As  if  Jldam''s  sin 
and  ChrisVs  righteousness ^  were  imputed  to  them  who  partake 
not  of  them.  This  we  cannot  own,  and  hath  been  often  answer- 
ed in  our  books.  And  much  we  have  against  this  sense  of  im- 
putation, as  also  against  their  opinion  about  personal  election 
and  reprobation,  and  the  cruelty,  partiality,  and  ill  consequence 
of  the  Presbyters'  opinion  therein;  and  against  S.  S.'s  shallow 
and  absurd  managing  the  matter,  whose  manifest  contradic- 
tions were  long  since  published,  which  we  do  not  understand 
that  he  hath  ma<le  any  public  essay  to  ree(»ncile.  Also  his 
work  about  the  scriptures,  baptism,  and  tlie  supper,  is  more  par- 
ticularly and  fully  answered  elsewhere,  which  there  hath  not 
been,  for  some  time,  an  opportunity  to  publish. 


396 
CHAPTER  11. 

Mout  justification  and  imjmtation, 

S.  S.'s  question.  *♦  Whether  we  are  justified  by  the  righteous- 
ness ot  Christ  imputed  :" 

The  question  would  better  reach  the  controversy,  stated  thus, 
viz. 

"  Wliether  impure,  that  is,  unsanctified  persons,  while 
such,  be  justified  by  the  imputation  of  Christ's  righteousness  :" 
Thus  I  stated  the  question  at  first,  which  S.  S.  evaded  with 
this,  viz.  «'  Whether  justification  be  by  the  works  of  the  law, 
or  by  the  righteousness  of  Christ  through  faith  r"  Now  denying 
the  former,  and  granting  the  latter,  this  question  will  not  find 
out  the  controversy ;  but  rather,  whether  Christ's  righteous- 
ness be  imputed  to  persons  in  a  disobedient,  unsanctified,  or 
unconverted  state?  Or,  whether  Christ's  righteousness  be  im- 
puted of  God  to  persons  who  are  not  in  some  degree  really  and 
inwardly  partakers  thereof,  by  the  inward  work  of  Christ, 
through  faith  and  sanctification  ? 

1  am  for  the  real  participation  of  Christ's  righteousness,  and 
against  a  false  impjitaiion  of  it.  But  I  confess  the  true  imputa- 
tion of  Christ's  everlasting  righteousness  to  true  believers,  who 
inwardly  are  partakers  of  his  work,  nature,  and  image,  which 
the  true  seed  of  Abraham  in  all  ages  were  partakers  of,  whose 
faith  was  reckoned  to  him — as  the  faith  of  all  his  seed  is  to 
them — for  righteousness,  which  was  and  is  both  real  and  inward. 

By  the  righteousness  of  Christ,  I  understand  his  everlasting 
righteousness,  holiness,  faith,  nature,  and  image,  from  whence 
his  active  and  passive  obedience,  (as  in  his  own  person,)  sprung; 
and  that  true  believers,  as  partakers  thereof,  are  accounted  or 
esteemed  of  in  the  sight  of  God,  being  partakers  of  his  holiness, 
divine  nature,  and  renewed  therein  to  God  ;  in  this  they  are 
presented  unto  God  in  an  absolute  justified  state.  S.  S.  proceeds 
thus,  viz. 

Respecting  the  word  justify,  "The  scriptures  sometimes, 
but  very  rarely,  useth  it  to  signify,  to  make  just  by  inherent 
holiness,  or  to  sanctify,  (Tit.  iii.  6.  7.)  He  bath  saved  us  by 
the  washing  of  regeneration,  that  being  justified,"  &c.  p.  89. 

Reader,  be  pleased  to  take  notice  here,  how  far  he  concedes 
to  a  real  justification  as  springing  from  the  inherent  holiness  or 
image  of  Christ  in  the  soul ;  and  that  this  is  effected  through 
sanctificatirm.  (and  it  must  be  from  hence  that  the  real  imputa- 
tion ariseth,)  and  note,  how  he  hath  granted  herein  to  the  truth 
of  our  principle,  (in  the  first  part,)  though  much  of  his  follow- 
ing work  be  contradictory  to  this,  as  will  appear.  For  this  is 
**  to  make  just  by  inherent  holiness,  or  to  sanctify ;"  the  other 


397 

is,  *•  to  impute,  or  reckon,  guilty  or  fallen  creatures  just."  So 
that  this  uiaii's  imputation  of  Christ's  ohodience,  must  be  oppo- 
sed to  tlie  real  and  inward  participation  thereof. 

S.  S.  [justify.]  "  it  is  used  in  contradiction  to  sanetification. 
1  Cor.  vi.  11.  ♦  But  ye  are  sanctified,  but  ye  are  justified,'  &c. 
and  thus  mostly  ;  we  are  therefore  to  take  it  in  this  latter 
sense."*  p.  89. 

'VUoii^U  justify  be  often  in  scripture  taken  to  declare  just  or 
righteous,  or  to  accept  <»f  as  such,  as  well  as  to  make  just,  in 
which  sense  there  is  a  distinction,  not  a  contradiction  nor  scve- 
ration,  between  sanctification  and  justification.  Yet  God  never 
declares,  accounts,  or  accepts  any  as  just  and  righteous,  but  such 
as  are  really,  in  some  degree,  partakers  of  his  righteousness  in 
themselves,  by  a  living  faith  and  subjection  to  him,  there  being 
also  a  time  of  justifying  before  men  are  justified.  For  it  is 
they  who  are  of  the  faith  of  Abraham  that  are  children  of  Abra- 
ham, whose  faith,  or  believing  God,  wherein  was  obedience, 
was  imputed  or  reckoned  to  him  for  righteousness.  And  true 
and  living  faith  is  of  the  same  nature  still ;  and  so  is  the  real 
imputation,  which  comes  from  God,  and  is  evidenced  to  the  soul 
by  his  spirit.  And  the  truth  of  this  is  further  confirmed  by  the 
very  proof  which  he  hath  cited  before,  which  proves  that  sanc- 
tification is  previous  to,  and  joined  with,  justification  ;  and  that 
it  is  such  as  are  washed  and  sanctified  that  are  justified^  and 
that  <<  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of  our 
God."  1  Cor.  vi.  11.  It  was  not  the  unrighte<uis,  unconvert^^d, 
or  unsanctified,  that  were  justified,  but  the  sanctified.  And 
therefore  it  is  not  the  guilty  and  unsanctified  persons,  applying 
or  imputing  to  themselves  Christ's  active  and  passive  obedience, 
as  performed  in  kis  person,  that  w\\\juHtifif,  make  or  declare  them 
just  in  the  sight  of  God,  but  the  inward  operation  of  his  Spirit, 
sanctifying,  renewing,  and  changing  them  from  sin  and  impu- 
rity, into  the  image,  name,  and  nature  of  Christ  Jesus;  that  as 
they  have  borne  the  image  of  the  earthly,  so  they  must  bear 
the  image  of  the  heavenly,  which  must  be  in  reality. 

S.  S.  *♦  Justify,   signifies,    to   declare  just.     Luke  vii.    35. 

<  "Wisdom  is  justified,'  &c.  Psal.  Ii.4.  'That  thou  mayst  be  jus- 
tified.' 6cv. —  Po  absolve,  acquit,  or  discharge.  Rom.  xvii.  15. 

<  It  is  God  that  justifieth,*  &c.  Proverbs  viii.  35.  '  He  that  jus- 
tifieth  the  wicked,  and  he  that  condcmneth  the  just,  are  both 
abomination  to  the  Lord.'"  p.  S9. 

He  says  true  in  the  definition  of  the  term  justify,  but  whe- 
ther his  after  application  or  imputation  of  it,  (as  to  the  crea- 
ture,) agree  therewith,  or  not,  will  further  appear.  However, 
his  definitions,  being  compared,  intimate  thus  much  to  us,  that 

♦  This  contradistinction  is  his  own  or  tutor's  inventinfr- 


398 

to  justify,  is  both  to  make  just  by  inherent  holiness,  and  to  de- 
clare that  thing  or  person  just  which  really  is  so.  As,  wisdom 
is  declared  just  of  her  cfiildren,  God  is  declared  just  when  he 
spt-aketh,  who  justifieth  his  elect,  acquitteth  and  deciareth  them 
just  to  whom  there  is  no  condemnation.  Rom.  viii.  1,  2,  3,  4,  and 
verse  33.  But  on  the  other  hand,  as  concurring  with  the  defi- 
nition before,  "  he  that  justifieth  the  wicked  ;"  that  is,  he  that 
deciareth  the  wicked  just,  and  so  the  unrighteous  righteous,  the 
impure  pure,  absolveth  or  acquitteth  the  wicked  or  wicked  w(»rk- 
ers,  while  such,  '*  and  he  that  condemns  the  just,  are  both  abo- 
mination to  the  Lord  !'  And  then  the  next  thing  to  be  inquired 
is,  whom  doth  S.  S.  declare  just  ;  anM  in  what  state  are  the  per- 
sons, whom  he  justifies,  declares  just,  absolved,  acquitted,  or 
pardoned,  as  his  terms  are? 

S.  S.  ♦«  Tiiis  acquittance  to  us  fallen  creatures,  is  a  proper 
absolution  or  pardon.  We  are  guilty  in  our  own  persons,  p.  91. 
Now  Moses,  or  the  law  of  God,  is  the  true  accuser  of  every  one 
of  us.  John  V.  45.  '  There  is  one  that  accuseth  you,  even  Moses 
in  whom  ye  trust.*  The  only  defence  is,  though  1  am  guilty, 
yet  satisfaction  hath  been  made  for  that  guilt,  p.  90.  Yet  God 
pronounceth  us  just,  and  absolves  us,  for  the  satisfaction  or 
righteousnes  of  Christ."  p.  91. 

Reply,  Without  faith  it  is  impossible  to  please  God  ;  and  with- 
out holiness  none  shall  see  him  to  their  justification  or  comfort. 
Our  pardon  and  absolution  from  sins  past,  must  be  received  in 
our  rising  out  of  sin  and  the  fall,  and  by  the  power  of  God  re- 
newing us  into  the  image  of  God,  through  a  living  faith  in 
Christ,  repentance,  or  a  real  change  of  the  mind  and  heart  from 
evil,  and  so  by  a  true  separation  of  the  creature  from  enmity 
and  wicked  works,  wherein  men  are  enemies  in  their  minds. 
For,  while  you  stand  as  '<  fallen  creatures,"  <*  guilty  in  your 
own  persons,*'  enemies  in  your  minds  by  wicked  works,  and  in 
the  state  of  those  unbelieving  Jews  whom  Moses  accused,  as  be- 
fore ccmfessed,  God  doth  neither  pronounce  you  just,  absolve, 
nor  pardon  you  in  that  condition.  And  while  you  so  pronounce 
or  declare  yourselves  just  and  acquitted,  you  are  but  justifying 
the  wicked,  wherein  you  are  an  abomination  to  the  Lord,  as  is 
proved  before. 

It  is  true,  he  that  confesses  and  forsakes  sin  finds  mercy, 
upon  true  repentance  and  conversion.  The  creature  obtains 
remission  of  sins  past,  and  that  tlirough  faith  in  the  name  and 
blood  of  Christ,  which  Jiath  a  secret  influence  up(m  the  soul,  and 
sprinkletli  the  conscience  from  dead  works,  in  order  both  to 
pardon  and  justification,  upon  the  act  of  living  and  true  faith  in 
Christ.  Yea,  Christ  as  the  one  offering,  sacrifice,  and  propi- 
tiation for  the  sins  of  the  whole  world,  which  puts  away  sin, 
consecrates,  makes  true  believers  holy,  and  declares  God*s  com- 


?* 


399 


ing  ne:'r  to  man  in  kindness  ;  I  say,  Christ,  thus  considered, 
hath  \n  inward  influence  and  effect  upon  the  believing  and  peni- 
tent soul,  to  bring  it  near  to  God,  and  render  it  capable  of  re- 
ceiving mercy  and  forgiveness,  and  of  feeling  the  pardon  and 
peace,  upon  true  conversion  from  sin  and  evil.  Yea,  I  further 
testify,  that  God  looks  upon  and  hath  a  regard  to  every  ap- 
pearance and  effect  of  his  grace  and  spirit  in  the  soul,  even 
from  the  very  first  act  of  faith,  springing  up  and  budding  of 
grace,  to  the  highest  growth  thereof;  even,  from  David's  re- 
pentance, to  his  songs  of  deliverance  ;  from  Niniveh's  believing 
God  and  repenting,  to  his  people's  walking  in  newness  of  life  ; 
from  the  prodigal's  return  to  his  Blather's  house,  to  his  abiding 
therein.  Yea,  to  the  first  appearance  of  true  tenderness,  and 
brokennes  of  heart,  or  godly  sorrow  for  sin,  the  Lord  hath  re- 
gard :  "  To  this  man  will  I  look,  saith  the  Lord,  that  is  poor 
and  of  a  contrite  spirit,  and  trembleth  at  my  word."  The  work 
of  Christ,  or  of  grace  in  the  heart,  from  the  beginning  to  the 
accomplishment  thereof,  is  acceptable  to  God,  because  of  the 
dignity  of  him  that  worketh  it,  and  not  from  any  dignity  or 
worth  of  the  creature's  own  ;  but  only  the  creature  is  accepted, 
as  in  Christ,  we  are  accepted  in  the  beloved,  and  it  is  for  Christ's 
sake  that  God  forgiveth  us,  and  not  merely  for  our  own.  How- 
beit,  it  is  so  far  as  we  are  related  to  Christ,  and  have  an  inter- 
est in  him  and  his  righteousness,  by  a  living  faith,  that  God 
owns  and  looks  upon  us  in  a  way  of  acceptance.  He  respects 
his  own  image  in  us,  and  doth  not  justify,  acquit,  or  accept  men 
only  upon  the  account  of  Christ's  sufferings  and  acts  of  obedi- 
ence, as  done  in  his  person  :  for  if  he  did,  then  were  all  men 
justified  for  whom  Christ  died,  and  that  was  for  the  whole  world, 
all  men  in  general;  "he  tasted  death  for  every  man."  Yet 
his  obedience  and  sufferings  in  the  flesh  had  a  good  end  and  ef- 
fect, he  being  through  all  both  acceptable  and  prevailing  with 
God,  for  the  good  of  mankind.  And  we  must  needs  partake  of 
the  benefit  and  effects  thereof  in  our  souls,  so  far  as  they  have 
an  influence  upon  us,  by  the  life  and  power  of  Christ ;  consider- 
ing "the  travail  of  his  soul,"  through  all  his  sufferings,  which 
were  inward  as  well  as  outward,  his  soul  being  made  an  offer- 
ing for  sin."  And  his  making  '<  intercessi<m  for  the  transgres- 
sors," was,  that  men  might  be  influenced  with  a  real  sense  and 
sorrow  under  their  own  sin,  and  be  made  sensible  of  Christ's 
sufff  rings  and  travail  of  soul,  and  know  the  fellowship  thereof, 
and  be  made  so  conformable  to  his  death,  through  the  operation 
of  his  spirit  and  life  in  them,  as  to  be  raised  up  in  the  likeness  of 
Christ's  resurrection,  in  dominion  and  triumpii  over  sin  and 
death  ;  and  not  plead  Christ's  satisfaction  and  righteousness, 
only  as  in  himself,  in  their  steacU  to  absolve  or  justify  the  guilty, 
whom   God   will  not  clear,   nor   will  he   acquit  the  wicked. 


400 

Clirlst's  righteousness  will  not  excuse  any  in  unrighteousness; 
for  he  was  a  holy  example  as  well  as  a  sacrifice  an«l  propitia- 
tion. And  he  that  saith,  he  hath  an  interest  in  Christ's  right- 
eousness, or  that  he  abideth  in  Christ,  "  ought  to  walk  as  he 
walked." 

Now  the  question  is  not,  whether  Christ  was  a  most  satisfac- 
tory sacrifice,  or  well-pleasing  to  the  Fatlu-r?  for  that  is  un- 
deniahle.  He  was  the  delight  of  the  Father's  soul,  "who  gave 
himself  for  us,  an  otTering  and  a  sacrifice  to  God,  for  a  sweet 
smelling  savour.''  Ephes.  v.  1,  2.  But,  in  what  state  and  condi- 
tion are  we  acquitted,  pardoned,  and  justified  of  God,  and  in 
what  nature  ;  whether,  as  fallen,  sinful,  guilty  persons  in  our- 
selves, merely  by  the  sufferings  of  Christ  in  his  own  person, 
(which  were  finite,)  without  respect  to  his  work  in  us?  Or,  as 
converted,  believers,  sanctified,  obedient,  new  creatures  in 
Christ,  accepted  (and  so  justified)  in  his  own  righteousness,  as 
real  partakers  thereof?  The  latter  is  the  justification  and  im- 
putation which  I  plead  for,  and  not  the  former.  1  would  not 
have  men  flatter  themselves,  nor  one  another,  in  sin  and  dark- 
ness, with  Christ  having  done  all,  paid  all,  satisfied  God  for  all 
sins  past,  present,  and  to  come,  and  that  in  their  stead ,  nor  to 
think  themselves  thereby  absolved,  acquitted,  and  justified  in 
their  sins  and  fallen  estate.  Such  doctrine  hath  strengthened 
the  hands  of  many  evil-doers,  and  made  many  hypocrites,  who 
are  yet  to  undergo  a  sense  of  the  judgments  and  terrors  of  the 
Lord,  and  to  know  "  repentance  from  dead  works,"  before  they 
receive  «♦  forgiveness  of  sins  past,"  or  Jesus  Christ  as  the 
atonement  or  their  peace.  For  he  came  in  the  likeness  of  sin- 
ful flesh,  that  he  might  "  condemn  sin  in  the  flesh,"  before  man 
be  justified  from  it. 

If  the  question  be,  what  is  it  that  gives  us  interest  in  Christ's 
righteousness,  or  upon  which  it  is  imputed  or  reckoned  to  us  ? 
he  answers — '<  Our  faith."  Rom.  x.  10. 

If  the  question  be,  what  will  evidence  our  faith  to  be  living 
and  sound  faith  ?  he  answers — *'  Our  sincere  obedience  to  the 
law."  Jam.  ii.  24.  You  see  then,  how  that  by  works  a  man  is 
justified,  and  not  by  faith  only.  "  We  are  justified  by  works, 
as  evidencing  our  faith,  living  by  faith,  as  giving  interest  in 
Christ's  righteousness — by  Christ's  righteousness,  as  constitu- 
ting us  righteous,"  &e.  p.  91. 

The  reader  may  see,  1  take  the  better  part  of  his  confession, 
as  well  as  the  worse.  He  hath  truly  confessed  here,  l.Tliat 
it  is  our  living  and  sound  faith  that  gives  us  interest  in  Christ's 
righteousness,  and  upon  which  it  is  imputed  or  reckoned  to  us. 
2.  That  our  sincere  obedience  to  the  law,  (or  works  of  faith,) 
doth  evidence  our  faith  to  be  living  and  sound.  Whence  it  fol- 
lows, that  none  are  justified,  but  those  who  are  in  a  living  and 


401 

sound  faith  in  Christ,  and  sincere  obedience  to  his  law.  There- 
fore justification  was  not  etft'cted  or  completed  without  us  by 
Christ's  sufferings,  or  death,  in  his  person  ;  for  ••  he  died  tor 
eur  sins,  but  rose  again  for  our  justification,"  vviiich  is  effected 
in  bringing  foi'th  in  us  »•  the  answer  of  a  good  conscience." 
Nor  art  thou  either  justified  or  pronounced  righteous  in  the  sight 
of  God,  (whoever  thou  art,)  who  art  &  guilty  person,  2l  fallen 
creature,  accused  by  Moses,  unsanctijitdf  unregenerate,  impure. 
See  how  manifestly  the  man  hath  contradicted  himself  in  these 
passages,  one  while  justifying  the  guilty,  or  disobedient ;  ano- 
ther while,  only  those  who  have  a  "living  and  sound  faith," 
and  are  ♦'  sincerely  «»bedient,"  who  thereby  are  interested  in 
Christ's  righteousness.  With  this  1  agree,  but  not  with  the 
other  which  *»  declares  the  guilty  and  disobedient,  just  or  inno- 
cent," p.  91.  And  what  then?  Must  the  guilt  be  charged  upon 
Christ,  "who  offered  up  himself,  a  Lamb  without  spot  to  God,'' 
and  was  <*  a  sweet  smelling  savour  to  him,"  of  whom  all  our  obe- 
dience ought  to  savour,  that  by  him  we  may  "offer  up  living 
sacrifices  unto  God  ?"  Both  we  and  our  actions  must  savour  of 
his  unction,  and  not  nf  pollution,  sin,  or  guilt,  if  we  he  justified  or 
accepted  in  the  beloved. 

He  accuses  G.  W.  with  teaching  justification  **by  faith  in 
Christ,  and  the  works  that  follow  faith,  without  Christ's  righte- 
ousness imputed."  p.  91. 

The  end  of  this  charge  is  false,  the  words  "  without  Christ's 
righteousness  imputed,"  are  a  forgery;  they  are  his  own  words, 
and  not  mine.  1  have  both  owned  and  confessed  the  real  and  scrip- 
tural sense  of  imputation,  in  the  65th  page  of '«The  Divinity  of 
Christ,''  part  first,  and  several  other  places :  «*  The  blessed 
man's  partaking  of  Christ's  righteousness  through  faith  ;  and 
that  justification  is  in  the  righteousness  of  Christ,  by  faith  in 
him  ;  and  that  this  true  and  living  faith,  and  the  righteousness 
of  it,  are  reckoned,  or  imputed  tothe  true  believer;  yet  we  do  not 
grant,  that  sinners  or  polluted  persons,  in  that  state,  are  clothed 
with  this  righteousness,  or  that  it  is  imputed  to  them,  as  theirs, 
whilst  they  are  out  of  it."  These  were  my  words,  which  clear 
me  from  his  charge ;  although  he  adds  thereto,  that  I  say,  "  faith 
in  Christ,  and  works  that  follow,  without  any  mention  of  Christ's 
holy  life  and  sufferings,"  p.  92,  which  is  false  again,  and  the 
contrary  may  he  often  seen  in  my  said  book.  Divinity  of  Christ. 
For,  1.  Living  faith  in  Christ  cannot  be  without  the  participa- 
tion of  Christ's  holy  life,  virtue  and  effects  of  his  sufferings  and 
blood,  which  sprinkleth  the  conscience,  cleanseth  from  sin,  &c. 
3.  We  are  by  faith  in  him  spiritually  influenced  with  a  sense  of 
his  sufferings,  travail  of  soul,  and  fruit  of  his  intercession  therein. 
"I  bear  in  my  body  the  dying  of  the  Lord  Jesus,  that  the  life 
also  of  Jesus  may  be  manifest  in  my  mortal  flesh."    3.  In  spir- 

3E 


402 

itually  eating  of  his  flcsb,  and  drinking  of  his  blood,  we  receive 
of  his  life  in  us,  come  to  live  to  God  in  his  love  and  favour;  and  so 
we  partake  of  Christ  as  the  one  offering,  sacrifice,  or  propiti- 
ation, that  makes  hol>,  in  whom  God  comes  near  to  us  in  mercy, 
and  we  to  him  in  a  holy  life.  And  this  is  the  "one  offering," 
by  which  "he  hath  forever  perfected  them  that  are  sanctified^ 
whereof  the  Hol^  Ghost  beareth  witness  unto  us."  Heb.  x.  15. 

Obj.  "You  have  not  from  the  beginning  of  your  life  to  the 
end,  perfectly  obeyed  the  law  ;  what  have  you  to  say  why  you 
should  not  bear  the  curse  ;"  p.  92. 

Answer.  I'his  is  an  impertinent  objection,  and  unsuitable  for 
him  that  does  not  believe  perfect  obedience  to  Christ  attainable 
in  any  part  of  our  life,  either  beginning  or  latter  end.  But  God 
will  not  bring  his  charge  against  them,  whose  sins  are  forgiven 
and  blotted  out,  to  be  remembered  no  more  in  the  new  covenant, 
who  since  the}^  have  received  remission  and  justification  of  life, 
have  the  answer  and  testimony  of  a  good  conscience  to  plead, 
which  gives  boldness  in  the  day  of  judgment.  The  heart  "  being 
sprinkled  from  an  evil  conscience,"  there  is  a  drawing  ««  near 
to  God  in  full  assurance  of  faith."  '<  If  our  heart  condemn  us  not, 
then  have  we  confidence  towards  God."  Howbeit,  upon  the 
charge  before,  as  S.  S.'s  chief  objection,  depends  much  of  his 
work,  and  what  he  pleads  to  this,  as  his  only  defence,  is,  Christ's 
holv  life  and  sufferings,  obedience  todeath,  &c.  notsanetification, 
nor  Christ's  righteousness  or  life  inherent  in  us,  or  the  answer  of 
a  good  conscience,  &c.  And  why  so?  Does  he  think  this  cannot 
acquit  us,  or  render  us  acceptable  to  God? 

S.  S.  ♦<  In  justifying,  God  doth  judge  us  by  the  law,  though 
by  the  gospel  also.  To  be  righteous,  in  a  legal  sense,  is  to  be 
invested  with  a  sinless  righteousness  from  the  beginning  of 
life  to  the  end  thereof.  This  the  law  requires,  it  requires  per- 
fection, not  only  in  the  end  of  our  lives,  but  in  the  middle  also, 
and  in  the  beginning,  p.  92,  93.  But  the  breach  of  this, 
(savs  he.)  will  be  the  accusation  or  charge  that  the  law,  or  jus- 
tice, will  bring  against  us  at  the  day  of  judgment.''  p.  90. 

Reply.  The  man  runs  upon  a  mistake,  and  thereupon  makes 
his  apohtgies  and  defence.  For  there  will  be  no  occasion  fop 
God  to  bring  this  charge  against  his  elect.  Cor  those  whom  he 
hath  justified,)  at  the  day  of  judgment.  For,  1.  Against  a 
righteous  man  there  is  no  law  ;  neither  doth  the  gospel  judge 
such  as  transgressors  all  their  days,  as  is  vainly  imagined. 
And  how  should  you  be  justified,  while  you  are  judged  both  by 
law  and  gospel?  Doth  not  the  gospel  acquit  and  clear  such  as 
in  the  flesh  receive  it,  from  the  condemnation  of  the  law,  that 
being  justified  by  faith  they  may  have  peace  with  God  ? 
2.  They  who  are  pardoned  of  sins  past,  and  justified  by  Christ 
from  all  those  things,  from  which  they  could  not  be  justified  by 


403 

the  law  of  Moses,  are  received  into  a  covenant  of  grace,  mercy, 
forgiveness,  love,  peace,  and  union  with  God  :  (or  such  is  the 
new  covenant,  wherein  God  will  remember  their  iniquities  no 
more.  3.  They  who  are  thus  justified  and  received  into  cove- 
nant with  God,  have  passed  from  death  to  life,  from  condem- 
nation to  justification,  through  the  law  are  become  dead  unto 
the  law,  that  Christ  might  live  in  them  ;  and  the  life  they  live, 
is  by  the  faith  of  the  Son  of  God,  which  faith  purifies  the  heart, 
and  the  mystery  of  it  is  held  in  a  pure  conscience.  4.  The 
gospel  is  preached  to  them  that  are  dead,  (viz.  in  sin,)  <*  that 
they  might  be  judged  as  men  in  the  flesh,  but  justified  after 
God  in  the  spirit."  And  God's  sending  his  Son  in  the  likeness 
of  sinful  flesh,  was  that  sin  might  be  condemned  in  the  flesh, 
*<  that  the  righteousness  of  the  law  might  be  fulfilled  in  us, 
who  walk  not  after  the  flesh,  but  after  the  spirit."  Rom.  viii. 
Therefore  justice  will  not,  at  the  day  of  judgment,  charge  us 
with  transgression  and  imperfection,  from  the  beginning  of  life 
to  the  end. 

They  that  are  come  into  covenant  with  God,  who  therein  are 
in  a  justified  condition,  have  this  to  plead  :  <♦  we  have  known  and 
believed  the  love  that  God  hath  to  us ;  God  is  love,  and 
he  that  dwelleth  in  love  dwelleth  in  God,  and  God  in  him. 
Herein  is  our  love  made  perfect,  that  we  may  have  boldness 
in  the  day  of  judgment,  because  as  he  is,  so  are  we  in  this 
world."  1  John  iv.  16,  17.  And  doth  not  this  perfect  love  and 
conformity  to  his  image,  which  gives  this  boldness  in  the  day 
of  judgment,  spring  from  the  life  and  work  of  God  in  us  ?  And 
is  not  this  our  love,  (or  such  conformity,)  inherent  in  us,  as  we 
dwell  in  God,  and  God  in  us  ? 

5.  "  What  the  law  saith,  it  saith  to  those  that  are  under  the 
law  ;  but  v^e  (true  believers)  are  not  under  the  law,  but  under 
grace  ;'*  and  '*  shall  we  sin  because  we  are  no  more  under  the 
law  but  under  grace  ?  God  forbid  ;  for  how  can  we  that  are 
dead  unto  sin,  live  any  longer  therein  ?" 

But,  vv'hereas  this  opposer's  main  charge  is,  "  You  have  nr»t, 
from  the  beginning  of  life  to  the  end,  perfectly  obeyed  the  law, 
or  been  invested  with  a  sinless  righteousness,  perfection,  &c.'* 
This  is  not  stated  according  to  his  own  doctrine  and  principle, 
which  concludes  that  there  is  no  such  perfection  attainable  in 
this  life,  either  in  the  beginning,  middle,  or  end  of  life.  So 
that,  according  to  his  own  doctrine,  he  should  have  stated  it 
thus,  (and  it  may  justly  be  charged  upon  these  sin-pleasers,) 
viz.  You  have  lived  in  sin  and  disobedience  all  your  life  long, 
and  have  preached  to  others,  that  perfect  freedom  from  sin  and 
coriuptinji  is  not  attainable  in  this  life  by  any,  either  in  the 
begintiing  or  end  of  lif«-  ;  l)nt  h;«ve  preaclied  many  into  more 
looseness  and  liberty  of  sinning,  by  telling  them  that  it  is  God's 


404 

good  pleasure  not  to  remove  the  being  of  sin  in  this  life,  but  to 
suffer  corruptions  to  remain  in  his  saints  to  keep  liiein  liuinble. 
So  no  part  of  your  life  is  pure  or  ckan,  but  corrupt  and  sinful. 
What  liave  you  to  plead  or  say  for  yourselves,  why  sentence  of 
damnation  should  not  pass  upon  you?  The  sin-pleasing  Presby- 
ter pleads,  viz. 

«♦  Christ's  holy  life  and  suffering,  is  our  only  defence  or 
apology  against  this  charge,  p.  92.  Though  1  am  guilty,  yet 
satisfaction  hath  been  made  for  that  guilt.  Because  therefore 
the  same  fault  cannot  be  twice  punished,  after  satisfaction  it  is 
as  if  it  never  were.  This  is  the  only  way  of  defence  we  have 
at  God's  tribunal,  p  90.  Christ's  sufferings  are  they  for  which 
God  will  justify  us  ;  they  have  fully  satisfied  justice  for  our 
sins.  We  ma^  be  confident  they  will  secure  us  from  condemna- 
tion— it  being  against  justice  to  punish  those  sinners  a  second 
time  that  have  been  punished  to  the  full  ahead}."  p.  106. 

To  all  which  it  may  be  justly  replied,  and  reflected  upon  you 
who  are  thus  |)leading  and  making  your  apology  for  your  sins 
and  unholy  life  :  this  will  not  cover  nor  excuse  you  in  your 
sins,  if  you  live  and  die  in  sin  ;  your  mouths  will  be  stopped  ; 
you  will  not  be  able  to  plead  Christ's  holy  life  and  sufferings, 
to  rescue  you  from  condemnation  ;  <»  except  you  repent,  ye 
shall  all  likewise  perish."  What  influence  or  effect  hath 
Christ's  holy  life  or  sufferings  upon  you,  only  that  you  profess 
and  plead  them?  So  it  may  be  said,  Christ  was  ever  holy,  but 
you  were  never  holy.  Christ  was  a  sacrifice  of  a  sweet  smell- 
ing savour  to  God,  which  neither  your  life  nor  actions  smell 
any  thing  of;  but  on  the  contrary  are  a  bad  savour  to  him. 
Christ  was  an  holy  and  perfect  example,  which  you  never 
followed,  nor  ever  intend  to  follow  so  long  as  you  live  ;  for  you 
do  not  believe  it  is  attainable.  Christ  came  to  condemn  sin  in 
the  flesh,  which  you  keep  alive  (and  plead  for)  in  your  flesh,  as 
long  as  you  live.  Christ  also  came  to  fulfil  the  righteousness 
of  the  law  in  us  who  walk  nf)t  after  the  flesh,  but  after  the 
spirit ;  but  you  do  not  own  nor  believe  its  fulfilling  to  be  in  your 
persons^  but  only  in  ChrisVs  person.  Christ's  blood  was  not 
only  for  remission-of  sins  past,  but  is  to  cleanse  from  all  sin, 
and  to  purge  the  conscience,  sanctify,  &c.  But  this  you  reject, 
and  in  your  sins  and  defiled  consciences,  trample  the  bl«M)d  of 
the  covenant  under  foot ;  and  add  to  the  sufferings  of  Christ, 
and  the  sin  of  his  persecutors,  by  adding  sin  to  sin,  and  so 
grieve  his  spirit  all  your  days,  and  plead  his  holy  life  for  your 
defence  therein.  The  guilt  of  his  blood  will  be  charged  upon 
you  in  the  day  of  judgment,  if  you  repent  not. 

And  further,  you  blasphemously  charge  Divine  justice  with 
punishing  your  sins  to  the  full  in  Christ,  or  punishing  him  that 
was  ever  i^^nocent  to  the  full  for  your  sins  j  so  that  you  account 


405 

it  against  justice  to  punish  your  sins  again  in  you,  though  you 
live  and  die  in  them.  And  yet  you  think  it  an  excellent  piece 
o(  justice  to  pnnis/i  the  innocent  to  the  JuLl^  for  the  guilty.  But 
your  mistake  in  this  is  gross,  as  will  further  appear,  and  you 
will  not  hereby  be  acquitted,  nor  cleared.  This  will  not  prove 
you  invested  with  ChrisVs  everlasting  righteousness  ;  nor  will 
this  cover  your  own  filthy  rags,  or  hide  your  shame. 

And  while  you  think  that  you  are  secured  in  your  sins  from 
the  stroke  of  justice,  as  having  been  fully  executed,  and  that 
by  way  of  revenge,  upon  the  innocent  Son  of  God,  in  punishing 
your  sins  to  the  full  upon  him  ;  I  say,  while  you  state  this  as 
the  nature  of  the  satisfaction  by  Christ's  suffering  in  t/owr  steadf 
the  whole  world  may  as  well  acquit  itself  thereby  from  punish- 
ment as  you  ;  for  he  died  for  all,  and  is  «  the  propitiaticm  for 
the  sins  of  the  whole  world."  And  therefore  if  this  must  be 
looked  upon  as  the  full  punishment  of  sin,  that  it  was  laid  upon 
Christ,  and  that  "  the  sin  cannot  be  again  punished  after  such 
satisfaction,''  this  may  make  a  merry  world  in  sin — once  pun- 
ished to  the  full  in  Christ,  never  to  be  punished  again  upon  the 
offender,  which  the  law  directly  takes  hold  of.  Oh  soothing 
doctrine  to  sinners  !  the  plain  effect  of  which  is,  to  make  the 
wicked  world  rejoice  in  a  sinful  state,  and  say,  "  O  admira- 
ble justice,  that  was  pleased  thus  to  revenge  thyself  upon  an 
innocent  man,  that  never  sinned,  and  to  punish  our  sin  to  the 
full  upon  him  !  O  transcendent  mercy,  that  hast  found  out  this 
expedient,  that  we  might  be  fully  acquitted,  pardoned,  and  dis- 
charged from  the  penalty  that  is  just  and  due  to  us  for  all  our 
sins  past,  present,  and  to  come  !"  Oh  !  what  glad  tidings  are 
these  to  the  hypocrites  and  drunkards,  &c.  And  how  merry 
they  are  apt  to  be  in  their  sins,  upon  their  ministers'  proclaim- 
ing such  an  act  of  indemnity  of  all  offences  and  injuries  past, 
present,  and  to  come,  not  only  against  their  neighbours,  but 
against  God  himself. 

But  if  it  be  objected,  "  that  without  sound  faith,  (which  is  a 
working  faith,)  men  have  not  an  interest  in  Christ's  obedience, 
righteousness,  or  satisfaction  ;  nor  are  we  invested  with  any 
thing  for  which  God  should  pronounce  us  righteous,"  &c. 
p.  93,  9*.  Hence  it  follows,  then,  that  if  they  remain  in  unbe- 
lief they  have  no  interest  in  Christ's  righteousness  or  satisfac- 
tion ;  and  then  the  consequence  is,  Christ  did  not  make  satis- 
faction in  our  stead,  nor  was  punished  for  the  sin  of  unbelief, 
nor  for  the  effects  of  unbelief,  to  acquit  us  therein  j  for  what 
sins  then  was  he  punished  to  the  full  ? 

But  above  all  it  appears  strange,  that  God  could  not  remit  or 
pardon  past  offences,  without  such  a  severe  payment  and  satis- 
faction, as  is  implied,  because,  as  some  say,  ♦♦  he  dispenseth 
not  with  the  act  of  law."     If  he  could  so  punish  his  innocent  Son 


406 

to  the  full,  who  never  offended,  was  not  this  dispensinj*  with  the 
aci  of  law,  when  the  law  was  made  for  offenders,  and  added  be- 
cause of  transgression,  and  to  punish  such  i  For  it  was  not  made 
to  punish  an  innocent  or  rigiiteous  man,  against  whom  there  is 
no  law. 

But  if  to  pardon  former  transgression  upon  true  repentance, 
and  to  save  man  from  sin  and  wrath,  be  not  inconsistent  with 
the  infinite  goodness  and  mercy  of  God  himself;  and  to  be  both  a 
just  God  and  a  Saviour,  were  not  inconsistent;  then  his  divine 
justice  consisted  not  in  such  severity,  as  to  oblige  him  from 
showing  mercy  without  such  a  rigid  satisfaction  and  payment, 
as  that  of  *'  punishing  his  Son  to  the  full,  and  pouring  out  his 
wrath  upon  him,  for  the  sins  of  mankind."  Where  remission 
of  sin  is  obtained,  there  is  both  a  relaxation  of  the  severity  of 
the  law,  and  a  manifest  effect  of  the  propitiation,  or  sweet 
smelling  sacrifice  of  Christ,  as  mediator  and  advocate  ;  and  not 
as  the  object  of  wrath,  revenge,  and  full  punishment  from  God, 
that  is  due  to  sin,  and  that  to  acquit  the  sinners  continuing 
thirein.  And  his  *'  not  sparing  his  own  Son,  but  delivering 
him  up  for  us  all,"  and  his  being  made  *'  a  curse"  for  us,  was 
neithtr  equivalent  to  that  of  eternal  death,  nor  to  the  curse  and 
damnation  which  sin  and  sinners  have  deserved.  Nor  doth  it  ab- 
solve man  from  his  obedience  to  the  law  of  the  new  covenant  or 
spirit  of  life  in  Christ,  though  it  was  for  a  relaxation  of  the  law, 
as  to  the  bondage  thereof,  and  in  order  to  abolish  and  end  the 
first  covenant  and  the  curse  thereof;  yet  not  to  pardon  or  justify 
men  in  sin  against  the  second.  Nor  is  it  any  loosening,  but  a 
reinforcing  of  the  terms  thereof;  for  he  took  away  the  first,  that 
he  might  establish  the  second.  He  removed,  and  ended  the 
shadows,  that  he  might  exalt  the  substance  that  was  vailed  un- 
der them.  He  blotted  out  the  hand-writing  of  ordinances,  and 
nailed  it  to  his  cross,  that  he  might  reinforce  the  law  of  the  new 
covenant  written  in  the  heart,  that  we  might  not  be  without  law 
to  God,  but  under  the  law  to  Christ.  He  fulfilled  the  law  in  his 
person,  and  doth  fulfil  the  righteousness  of  it  in  them  that  walk 
not  after  the  flesh,  but  after  the  Spirit.  He  not  only  removed 
the  shadowy  part  of  the  law,  and  the  curse  thereof,  through  his 
sufferings  and  sacrifice;  but  he  also  actually  delivers  the  soul 
from  the  inward  terrors,  condemnation,  and  wrath  of  the  law, 
(upon  true  repentance  and  contrition  of  heart,)  in  remission  and 
pardon,  through  faith  in  his  blood,  being  virtuously  felt,  and  ef- 
ficaciously evidenced,  by  his  holy  Spirit,  to  the  soul  that  hath  a 
part  in  Christ,  as  the  propitiation  for  the  sins  of  the  whole 
world ;  whose  blood  bears  record  in  the  eartli,  agrees  in  one 
with  the  Spirit,  sprinkleMi  the  conscience  from  dead  works, 
speaketh  forth  mercy  and  forgiveness,  better  things  than  that 
of  Abel.    Besides,  Christ  was  as  well  exemplary,  as  propitia- 


407 

tory  or  gracious  in  his  sufferings,  whicii  had  both  a  blessed  ac- 
ceptance and  effect  with  God,  and  a  spiritual  inlluenee  upon 
them  that  follow  him  in  Spirit,  further  than  the  historical  faith 
and  relation  thereof,  as  he  said,  *'  if  any  man  serve  me,  let  him 
follow  me,  and  where  I  am,  there  shall  also  my  servant  be." 
John  xii.  26.  And  thus  far  is  his  example  spiritually  fulfilled 
in  them  that  follow  him,  namely,  as  Jesus  Christ  was  outwardly 
circumcised,  baptized,  crucified,  put  to  death,  (as  concerning 
the  flesh,)  buried,  quickened,  raised  up  by  the  powerof  God,  &c, 
his  followers  or  servants  are  spiritually  circumcised,  baptized 
into  his  death,  or  crucified  with  him,  buried  with  him  by  brip- 
tism,  (as  partakers  of  the  fellowship  of  his  sufferings,)  quicken- 
ed by  his  Spirit,  raised  up  by  his  power  into  the  likeness  of  his 
resurrection,  and  having  suffered  with  him,  shall  reign  with 
him. 

In  opposition  to  the  doctrine  of  such  a  rigid  and  severe  saiis- 
factioiiy  as  is  by  divers  asserted  ;  I  must  tell  my  opposers,  that 
alth<»ugh  "  the  chastisement  of  our  peace  was  upon  him,"  and 
*<  by  his  stripes"  we  are  said  to  be  "  healed  ;"  this  is  neither  of 
*<the  nature  of  revenge  from  God,  wrath,  or  punishment  to  the 
full,  that  is  due  for  sin,"  nor  doth  it  exempt  or  free  those,  who 
come  to  be  his  followers,  from  being  liable  to  God's  chastise- 
ment or  correction,  when  there  is  cause  for  it  :  for  whom  he 
loves,  he  also  doth  correct,  which  is  not  revenge,  as  it  is  said,  '*  if 
my  children  forsake  my  law,  and  keep  not  my  commandments, 
then  will  I  visit  their  transgressions  with  the  rod,  and  their  ini- 
quity with  stripes;  nevertheless  my  loving  kindness  will  I  not 
utterly  take  from  them,"  &c.  Psa.  Ixxxix.  30,  31,  32,  33. 
This  concerned  David,  and  his  seed,  who  notwithstanding  did 
so  undergo  the  chastisements  of  the  Lord,  that  he  often  went  in  a 
bowed  down  and  mournful  state,  as  when  he  complained,  "  My 
God.  my  God,  why  hast  thou  forsaken  me,"&c.  (Psa.  xxii.)  which 
were  the  same  words  Christ  uttered  in  his  deep  sufferings,  (Mat. 
xxvii.46,)  plainly  intimating,  how  he  took  upon  him  the  sufferings 
and  burthen  of  his  people,  and  his  bearing  the  sins  and  burthen 
of  many.  Wherein  it  is  evident,  that  those  who  follow  Christ 
through  the  work  of  regeneration,  and  obtain  the  new  birth,  do 
spiritually  pass  through  the  fellowship  of  Christ's  sufferings, 
and  partake  of  their  due  shares  thereof,  both  for  their  remis- 
sion, and  to  oblige  them  to  follow  him  in  his  own  way  of  light 
and  life,  whereby  they  who  are  faithful  to  him,  witness  the 
blood  of  the  covenant,  that  cleanseth  from  sin,  and  an  interest  in 
that  everlasting  covenant.  This  is  the  way  and  passage  of  the 
ransomed  of  the  Lord,  who  through  his  judgment  and  chastise- 
ments have  found  a  ransom,  received  the  atonement  and  an  in- 
terest in  the  everlasting  inlieritance  of  life  and  glory. 


408 

Having  thus  far  spoken  to  tlie  matter  in  general,  I  come  fur- 
ther to  S.  S.'s  particular  passages,  that  chiefly  concern  me  to 
answer. 

8.  S.  "  The  law  never  allov^s  us  to  sin.  If  at  ten  years  of  age 
a  person  commits  murder,  and  then  lives  according  to  the  law 
of  the  land  in  every  tittle  forty  years,  then  is  arraigned  for  this, 
the  judge  cannot  pronounce  him  innocent,  and  so  acquit  him, 
because  the  law  did  not  allow  him  to  commit  murder  any  part 
of  his  life."  p.  93. 

Answer,  A  truth  in  both.  1.  The  law  never  allows  us  to  sin, 
no  more  doth  grace,  or  the  gospel :  «  shall  we  sin,  because  we 
are  no  more  under  the  law,  but  under  grace?  God  forbid,  for 
how  can  we  that  are  dead  unto  sin  live  any  longer  therein  ?'' 
2.  Justice  cannot  pronounce  a  guilty  person  innocent,  upon  the 
cessation  from  the  mere  act  of  unrighteousness  ;  hut  God's  lov- 
ing kindness  and  tender  mercy  can,  and  doth,  aff()rd  remission 
upon  true  repentance  ;  and  his  justice  can  pronounce  him 
innocent,  that  is  purged  from  the  nature  and  root  of  sin,  and 
washed  from  iniquity.  ♦«  Have  mercy  upon  me,  0  God,  acc(»rd- 
ing  to  thy  loving  kindness  ;  according  to  the  ntultitude  of  thy 
tender  mercies  blot  out  my  transgressions,  wash  me  thoroughly 
from  mine  iniquity,"  &c.  Psa.  li.  1,  2.  They  whose  trans- 
gressions are  thus  blotted  out,  who  come  thus  to  be  washed  and 
saved,  through  the  washing  of  regeneration;  such  are  jus- 
tified by  his  grace,  and  can  be  pronounced  innocent,  as  being 
washed  arid  sanctified  ;  and  such  have  the  demand  of  a  good 
conscience.  And  though  pardon  and  justification  look  not  back 
at  the  unconverted  state  with  severity,  but  with  remission 
upon  conversion  ;  yet  they  require  what  God's  covenant  doth 
afserwards,  to  the  end  of  our  days  ;  that  is,  not  to  live  in  sin, 
but  in  Christ's  righteousness  :  *<  The  grace,  (or  favour)  of 
God,  teacheth  us,  that  denying  ungodliness  and  worldly  lusts, 
we  should  live  soberly,  righteously,  and  godly,  in  this  pre- 
sent world."  Tit.  ii.  12. 

"  To  be  invested  with  Christ's  everlasting  righteousness," 
(p.  93  )  is  the  very  thing  [  plead  for,  and  if  in  reality  the  man 
stood  to  this,  the  controversy  would  soon  have  an  end. 

And  he  further  assents  to  truth,  viz.  «  If  this  righteous- 
ness be  not  put  on  by  faith,  we  are  not  invested  with  any  thing, 
for  which  God  should  declare  or  pronounce  us  righteous."  p.  93. 

From  whence  observe,  that  we  must  be  invested  with 
Christ's  everlasting  righteousness,  if  God  pronounce  us  righ- 
teous. Take  justification  and  imputation  in  this  sense,  and  we 
differ  not  in  this  matter.  But  judge  how  well  this  agrees  with 
imputing  and  reckoning  guilty,  condemned,  fallen  crea- 
tures, just  or  innocent,  only  on  the  account  of  Chrisfs  suffer- 
mgs  and  deaih,  while  such  condemned  creatures  are  invested 


409 

with  sin  and  guilt,  and  not  with  Christ's  everlasting  righteous- 
ness:' Will  his  telling  us  of  •*  Christ's  death  imputed,"  (p.  1)7.) 
make  up  the  matter?  It  is  true,  Christ  is  our  surety^  and  that 
of  the  new  testament  or  covenant  also.  1.  [Our  surety,]  since 
without  him  we  can  pay  no  debt,  nor  truly  obey  or  fuifii  the  terms 
thereof,  but  only  in  and  through  him  that  strengthens  us.  2.  Of 
the  new  testament,  in  fulhlling  the  promises  belonging  thereto; 
for  all   the  promises  of  God  are  yea  and  amen  in  liim. 

David  describes  the  blessedness  of  ll»e  man  to  whom  God 
imputes  righteousness  without  wurks,  saying  :  *'  Blessed  is  he 
whose  iniquity  is  forgiven."  But  S.  S.  is  not  pleased  to  take 
notice  of,  but  overlooks,  the  following  words,  viz.  ••  Blessed  is 
the  man  unto  whom  the  Lord  imputeth  not  iniquity,  and  in 
whose  spirit  there  is  no  guile.''''  Psal.  xxxii.  1,  2.  If  it  were 
only  a  man  thus  qualified,  that  the  imputation  of  Christ's 
righteousness  and  justification  were  pleaded  for,  we  slutuid  not 
have  this  controversy  ;  but  should  agree,  that  the  man  in  whose 
spirit  is  no  guile,  is  blessed.  He  is  the  man  whom  God  pro- 
nounceth  just  and  innocent ;  his  transgression  is  forgiven,  his 
sin  is  covered.  And  although  it  is  said,  '•  God  imputes  righ- 
teousness to  him  without  works  ;"  yet  it  is  to  be  understood 
that  it  is  not  without  a  sincere  obedience,  because  in  his  spirit 
there  \sno guile.  And  then,  without  what  works  ? — 1.  Not  with- 
out the  work  of  living  faith.  2.  Not  without  yielding  true  sub- 
jection or  obedience  to  God  in  his  spiritual  requirings  or  law 
of  faith  ;  for  Abraham  not  only  believed  God,  but  by  faith 
yielded  to  obey  him.  Without  what  works  then  ?  but  the  works 
of  the  law,  (as  wr«)ught  by  the  flesh,  or  fleshly  Jew,)  by  which 
no  flesh  shall  be  justified.  I  mentioned  circumcision,  and 
other  things,  that  were  types  or  signs,  wherein  the  righteous- 
ness of  faith  doth  not  consist.  See  Divinity  of  Christ,  p.  6i,  65, 
in  which  this  point  is  opened  and  cleared.  But  to  this  S.  S. 
objects,  viz.  »*  He  errs,  calling  the  ceremonial  law  a  law  of 
works  ;  in  giving  this,  the  Lord  gave  a  law  of  grace  to  his 
people."  p.  94. 

Reply.  If  the  ceremonial  law  be  not  a  law  of  works,  but  a 
law  of  grace,  he  should  have  been  so  ingenuous  as  to  have  told 
us,  what  the  law  of  works  is,  which  the  apostle  distinguishes 
from  the  law  of  faith,  (Rom.  iii.  27.)  as  he  doth  between  justi- 
fying faith  and  the  deeds  of  the  law,  as  wrought  and  boasted  in 
by  the  literal  Jews — and  whether  the  law  of  works  be  some 
law  inferior  to  that  of  circumcision  and  other  types.  But  to 
show  S.  S.  his  error,  in  denying  the  ceremonial  law,  (as  he 
calls  it,)  to  be  the  law  of  works ;  let  him  consider,  that  alter 
the  apostle  excludes  boasting,  not  by  the  law  of  works  ;  and 
concludes  a  man  is  justified  by  faith  without  the  deeds  of  the 
law,  he  saith,  *<  is  he  the  God  of  the  Jews  only  ?  is  he  not  also 

3F 


41U 

of  the  Gentiles  ?"  and  that  it  is  "  by  faith'*  that  God  <«  justifies 
both  thf  cii'cunicibion  and  the  unciicumcision  j"  and  tliat 
<«  faith  was  reckoned  to  Abraiiam  for  rigliteousness,"  *'  not  in 
cireuincision,  but  in  uncircumcision  ;"  and  that  **  he  received 
the  sign  of  circumcision,  a  seal  of  the  righteousness  of  the  faith 
which  he  liad,  ^et  being  uncircumcised,  that  he  might  be  the 
father  of  all  ihetn  that  believe,"  though  they  *♦  be  not  circum- 
cised,' &c.  Rom.  iii.  28,  29,  and  eh.  iv.  10,  11,  Gal.  ii.  46, 
and  iii.  2,  6,  and  iv.  10.  And  further,  **  If  ye  be  circumcised, 
Christ  shall  profit  you  nothing,*'  ch.  v.  %^  From  all  which  it  is 
plain  that  the  taw  of  works,  as  opposed  to  the /aw  q/'/aif/t,  is  that 
which  enjoins  circumcision  and  other  signs  and  shadows,  and 
that  these  are  the  works  which  are  not  imputed  to  justification. 

Nay,  I  shall  further  grant,  that  all  man's  works  or  working 
whatsoever  before  a  living  faith,  are  neither  available  nor 
accountable  unto  his  justification  with  God.  And  on  the  other 
hand,  that  a  true  and  sanctifying  faith,  and  believing  in  God 
from  a  sense  of  his  living  word  or  holy  command  in  the  heart, 
is  accounted  for  righteousness  to  him  that  so  believeth,  before 
he  hath  performed  his  actual  obedience  ;  even  while  in  the  faith 
he  is  passively  waiting  upon  God,  (as  being  ceased  to  do  evil,) 
that  he  may  receive  strength  to  do  good,  while  he  is  so  be- 
lieving, and  waiting,  and  breathing  to  the  Lord,  and  saying, 
«  draw  me,  and  J  will  come  after  thee ;  lead  me,  and  I  will 
follow ;  give  me  strength,  and  I  will  walk  in  thy  ways  ;  come, 
let  us  walk  in  the  light  of  the  Lord,"  &c.  knowing  that  it  is 
the  power  of  God  that  begets  living  faith,  and  thereby  changes 
and  sanctifies  the  mind  unto  a  living  and  sincere  obedience. 
This  faith  is  the  gift  of  God,  a  fruit  of  his  own  spirit,  and 
therefin'e  accounted  of  by  him,  and  reckoned  unto  us.  1  would 
not  make  the  scriptures  speak,  ♦♦  that  God  imputes  works 
wrought  by  us,  without  works  by  us  ;*  (as  S.  S.  falsely  accuses 
nie,  p.  94.)  but  rather,  that  God  imputes  his  own  works  in 
lis,  without  any  self-works  wrought  by  us,  and  accepts  us  in 
the  beloved,  in  whom  we  are  created  again  unto  good  works. 

How  can  Christ's  sinless  obedience  from  the  beginning  of 
life  tr>  the  end,  p.  94,  (which  takes  in  his  conformity  to  the 
law.)  be  imputed  to  the  guilty  and  fallen  creature  ;  or  that 
conformity  be  the  everlasting  righteousness  wherevith  the  true 
believer  is  invested,  when  it  is  not  the  works  of  the  law,  but 
the  righteousness  of  faith  that  justifies  and  recommends  to 
God  ?  And  this  is  inwardly  possessed,  where  true  faith,  and  the 
obedience  thereof,  is  enjoyed  and  lived  in.  It  is  not  Christ's 
couf Tmity  to  the  law  tint  justifies  us,  but  his  making  us  con- 
formable to  his  own  image,  and  partakers  of  his  everlasting 
righteousness,  for  which  God  pronounces  us  just ;  for  men  are 
not  imputatively  righteous  or  just,  when  actually  condemned  as 
guilty,  sinful,  fallen  creatures. 


411 

And  further,  I  deny  that  Christ's  conformity  to  the  law, 
whilst  on  earth,  dotli  either  ♦•constitute  or  retkcm  us  righteous 
from  the  beginning  of  life  to  the  end."  p.  y5.  For  that  God 
ace  irding  to  his  grace  and  mercy,  forgiveth  sins  that  are  past, 
betbre  faith,  or  done  in  the  state  of  unbelief ;  and  after  his  visi- 
tation and  mercy  is  received,  the  law  and  righteousness  of  faith 
enjoins  us  to  newness  and  holiness  of  life,  without  wliich  he 
will  not  acquit  us.  "  He  will  not  acquit  the  wicked.  If  1  sin 
thou  markest  me,  and  thou  wilt  not  acquit  me  from  mine  iniqui- 
ty," Job  X.  14.  And  then,  *•  shall  we  sin,  because  we  are  no 
more  under  the  law,  but  under  grace  ?  God  forbid,"  &c. 

He  says,  *♦  But  were  the  works  of  faith  perfect,  yet  could 
they  not  be  a  justifying  righteousness.  "  p.  95.  Though  right- 
eousness, in  the  abdractf  and  as  it  is  everlasting,  doth  not  con- 
sist, or  is  not  made  up  of  any  outward  work  or  temporal  acts; 
yet  to  conclude  that  tlie  works  of  faith,  though  perfect,  cannot 
be  justifying,  is  contrary  to  the  apostle's  testimony  of  being 
''justified  by  faith,"  whereby  «*  we  have  peace  with  G(kI." 
And,  *•  you  see  then  that  by  ivorks  a  man  is  justified,  and  not  by 
faitli  only.  Was  not  our  father  Abraham  justified  by  works, 
when  he  offered  up  his  son  Isaac  ?" 

And  "  God  will  ordain  peace  for  us ;  for  he  hath  wrought 
all  our  works  in  us."  Isa.  26.  And  then  are  not  his  works 
in  us,  tending  to  our  justification  and  acceptance,  reckoned 
ours,  as  wrought  in  us.''  Are  not  these  accounted  of  with  the 
Lord  from  the  dignity  of  himself  that  worketh  them  ?  For  to 
him  it  is  said,  «'  thou  hast  also  wrought  all  our  works  in  us." 

To  that  question,  "  will  he  say  that  Abraham  did  not  in  faith 
circumcise  his  son?" 

Answer.  But  he  was  justified  before  j  fop  faith  was  reck- 
oned to  Abraham  for  righteousness  when  he  was  in  uncir- 
cumcision.  Though  every  act  of  true  and  living  obedience, 
both  before,  under,  and  since  the  law,  was  iUme  in  faith,  yet 
they  are  not  made  righteous  by  the  mere  works,  but  by  that 
power  and  spirit  of  faith  that  works  them. 

And  if  as  we  are  made  sinners  and  condemnable  by  one 
man's  disobedience,  we  be  so  made  righteous  and  justifiable  by 
the  obedience  of  one,  then  we  must  be  as  really  made  righte- 
ous in  the  second  Adam,  as  we  were  sinners  in  the  first  Adam. 
*' As  in  Adam  all  die,  so  in  Christ  shall  all  be  made  alive." 
"  As  we  have  borne  the  image  of  the  earthly,  so  we  must  bear 
the  image  of  the  heavenly  ;"  which  is  not  from  a  mere  imputa- 
tion of  either  without  a  real  participation.  Those  are  not  inno- 
cent or  clear  in  themselves  wlio  are  either  made  or  reckoned 
sinners  by  one  man's  disobedience ;  nor  are  those  without  the 
participation  of  Christ's  righteousness  in  themselves  who  are 
made  righteous  by  his  obedience.     They  that  "  receive  abun- 


412 

dance  of  grace  and  of  the  gift  of  righteousness,  shall  reign  in 
life  bj'  Ji'sus  Clirist.  *♦  Death  hath  jmssed  upon  all  men,  for 
that  all  have  sinned."  Sin  iiath  rcallv  reigned  in  man  unto 
death  ;  and  so  must  grace  reign  through  rigiiteousness,  unto 
eternal  life,  God's  ini])utations  or  reckonings  toman  are  true; 
those  whom  he  reckujis  sinners  are  inherently  such,  and  those 
whom  he  reckons  righteous  are  so  likewise  ;  hut  the  hypocrite, 
who  can  justify  the  wicked,  is  an  abomination  unto  God.  How- 
beit,  contrary  to  what  I  have  said,  S.  S.  reasons,  viz. 

*»  We  are  not  partakers  of  this  by  our  actual  commission  of 
it.  It  cannot  he  said  we  are  partakers  of  Adam's  sin  in  that 
we  are  personal  offenders ;  it  must  be  therefore  by  God's  im- 
putation.'' 

Obj.  By  this  he  hath  explained  his  sense  of  the  imputation 
of  Adam's  sin  and  Christ's  righteousness,  and  so  of  condemna- 
tion and  justification.  According  to  this,  Rom.  v.  19,  is  thus 
to  be  read,  *»  As  by  one  man's  disobedience  many  were  made 
sinners  that  were  not  actual  sinners,  so  by  the  obedience  of  one 
many  are  made  righteous  who  never  actually  obeyed."  An 
easy,  pleasant,  and  sin-pleasing  doctrine  for  the  ungodly,  sin- 
ners, and  Hypocrites!  fiom  whence  also  it  follows  that  they  are 
condemnable  by  Adam's  disobedience^  (children  are  not  exce])ted, 
he  saith,)  who  never  committed  actual  transgression  ;  and  so 
they  are  justified  by  Christ's  entire  obedience,  who  never  actu- 
ally obeyed  him.  What  is  this  but  the  old  abomination,  to  con- 
demn the  innocent,  and  justify  the  guilty  or  wicked  r 

S.  S.  adds  :  "  Let  the  words  be  weighed  [by  one  man's  disobe- 
dience many  were  made  sinners]  it  is  not  here  said,  by  many 
personal  disobediences  we  are  made  sinners,  though  this  be 
true,'  &c.  p.  96, 

Reply.  By  one  man  sin  entered  into  the  world,  and  death  by 
sin  ;  yet  it  is  not  Adam's  sin  entirely,  (as  a  particular  person,) 
that  is  imputed,  though  from  one  offence  sprung  many  ;  for 
death  reigning  in  man  is  an  effect  of  his  own  sinning  and  being 
in  the  nature  and  image  of  the  first  man,  in  whom  all  die. 
Death  hath  passed  over  all  men,  for  "  all  have  sinned,"  even 
over  as  many  as  have  not  sinned  after  the  similitude  t)f  Adam's 
transgression,  which  still  implies,  they  have  sinned  after  some 
similitude  or  manner;  yea,  many  in  a  more  gross  manner  than 
Adam  sinned,  *  that  yet  think  themselves  imputatively  righte- 
ous. It  was  not  only  the  offence,  as  committed  by  him  alone, 
but  the  offence  or  sin,  and  nature  of  enmity,  continued  and  com- 
mitted by  men  themselves,  and  also  springing  up  into  many 

*  Though  they  seem  to  render  Adam  worse  tlian  the  devil,  (who  is  the  author 
of  sin  and  immediate  tempter  to  it,)  and  to  lay  more  to  Adam's  charge  than  to 
the  devil  or  their  own  corrupt  hearts  and  vile  affections,  which  constantly  attend 
rhem 


413 

trffences,  "wliich  makes  many  sinners.  It  is  not  the  fathers' 
eaiiuj^  sower  grapes  alone  thai  sets  tlie  children's  tet-th  on  t  iige  ; 
but  tlie  teeth  of  every  man  that  eateth  the  snwer  grape,  shall 
be  set  on  edge.  *•  The  s»>ul  tiiat  sinneth  it  sliail  die  :"  every 
man  shall  die  for  his  own  iniquity.  And  further,  why  siiould 
Adam,  as  a  particular  person,  be  so  niueli  exclaimed  against  and 
blamed,  (whereby  many  hy|)ocrites  think  to  clear  themsilves, 
and  overlook  tlieir  own  iniquities.)  seeing  you  know-  not  but 
that  Adam  found  repentance  and  lorgivness?  [lowever,  since 
Adam  sinned,  there  were  righteous  generations  left,  namely 
Seth,  whom  God  appointed  unto  Adam  as  another  seed  instead 
of  Abel.  Gen.  iv.  25, 26,  and  v.  3.  Afterward  Enoch  came  forth, 
who  walked  with  God,  (Gen.  v.  24.)  and  Noah  and  his  family, 
with  whom  God  renewed  his  covenant  that  was  made  to  Adam. 
Gen.  i.  28.  chap,  ix.  7,  9.  And  there  were  righteous  genera- 
tions after  the  destruction  of  the  ungodly  world  by  the  flood, 
though  many  turned  to  iniquity  again.  But  all  men  are  account- 
able for  their  own  sins.  It  will  not  be  their  crying  out  '♦Adam's 
sole  offence,"  or  their  pleading  Christ's  "  entire  obedience," 
that  will  excuse  them  in  the  day  of  tlie  Lord,  wherein  every 
man  shall  give  an  account  of  himself  to  God,  and  be  rewarded 
according  to  his  own  deeds  done  in  the  body,  whether  they  be 
good  or  evil. 

S.  S.  "  God  doth  not  punish  that  person,  in  whom  he  doth 
not  first  see  a  transgression."  p.  96. 

Answer.  True  ;  but  how  does  this  agree  with  his  sense  of  im- 
putation ?  Let  the  competent  reader  judge.  Henee  it  follows, 
(and  that  by  his  own  rule  of  contraries,)  that  as  God  doth  not  pun- 
ish a  person  in  whom  he  doth  not  first  see  a  transgression ;  so 
God  doth  not  justify  a  person,  or  repute  him  righteous,  in  whom 
he  doth  not  first  see  a  real  righteousness,  and  that  through  faith 
and  sanctification.  And  this  plainly  overthrows  his  notion  of 
imputation  before. 

S.  S.  ♦*  We  are  made  righteous,  not  by  conversion  only,  as 
G.  W.  would  have  it."  p.  90. 

Answer.  However,  this  «'  not  only"  grants  thus  far,  that  we 
are  not  made  righteous  without  conversion  ;  and  then  we  are 
justified,  "  made  righteous,"  or  declared  just,  (in  the  true  sense 
of  imputation,)  when  converted;  in  whieh  state  we  are  inhe- 
rently or  inwardly  partakers  of  Christ's  rigliteousness,  and  not 
in  the  unconverted.  So  that  S.  S.'s  reiterated  ccmtradictory 
opinion,  viz.  *'  As  the  disobedience  Adam  wrought  in  his  own 
person  on  earth  makes  us  sinners  ;  so  the  obedience  Clii-ist 
wrought  in  his  own  person  on  the  earth  makes  us  righteous," 
(p.  96,)  is  still  opposed  by  the  light  of  truth,  which  manifests 
now  far  men  are  partakers  of  the  nature  and  disoli^dience  of  the 
first  Adam,  and  how  they  come  really  to  partake  of  the  second 


4(4 

Adam  in  themselves,  without  which  God  doth  neither  justify 
nor  reckon  them  just.  It  being  also  conlessed,  •'  that  God  doth 
not  punish  that  person,  in  whom  he  does  not  first  see  a  trans- 
gression ;"  it  then  follows  that  neither  dotli  he  justify  that  per- 
son, in  whom  he  does  not  see  his  own  image.  His  phrase 
*♦  Christ's  sufferings  injputed,"  is  not  a  scripture-phrase,  al- 
though much  of  his  worii  hangs  upon  it.  Yet  his  being  made  a 
curse  for  us,  vvas  not  in  vain,  since  it  was  to  remove  the  eurse 
of  the  law,  (as  generally  pronounced  for  not  continuing  in  all 
tiiat  is  written,  ^cc.)  to  abolish  the  shadows  of  the  first  covenant, 
and  to  establisli  the  second,  that  both  Jew  and  Gentile  might  be 
reconciled  in  one  covenant,  wherein  Christ  is  the  blessing  to 
all,  having  been  both  a  perfect  exanjple  and  sacrifice,  who 
travailed  that  he  might  see  his  seed,  and  suffered  that  he  might 
reign.  Though  he  suffered  and  "  tasted  death  f(»r  every  man," 
as  an  universal  offering  for  sin ;  yet  men  are  neither  acquitted 
thereby  in  their  sins,  nor  interested  in  the  second  covenant, 
which  he  died  to  establish,  unless  they  come  under  the  condi- 
tion and  state  thereof,  namely,  an  agreement  and  friendship  with 
God.  For  men  will  be  condemned  for  disobeying  the  gospel, 
though  there  be  a  relaxation  and  change  of  the  law,  touching 
the  curse  thereof,  as  it  is  threatened  on  those  general  terms, 
for  not  keeping  all. 

But  what  the  law  saith,  itsaith  to  them  that  are  under  it.  It 
was  the  outward  Jews  that  it  was  imposed  upon  in  the  letter, 
although  it  is  universally  to  be  fulfilled  in  spirit  in  the  true 
christians,  or  Jews  inward.  God  hath  shown  a  mitigation  of 
the  severity  which  liath  been  incurred  by  sin,  and  a  pacifica- 
tion and  coming  nigh  to  mankind  with  kindness  in  his  Son 
Christ  Jesus;  yet,  if  men  reject  the  love  of  the  truth,  the 
terms  of  friendship  and  agreement  with  Gi>d,  and  obey  not  the 
gospel,  they  miss  and  fall  short  of  the  benefit  of  Christ  and  his 
sufferings,  and  the  blessed  end  for  which  God  sent  his  Son. 
And  though  the  curse  of  the  law  doth  not  rest  upon  men  for 
not  continuing  in  all  the  letter  of  it,  or  shadowy  part,  (including 
circumcision,  divers  washings,  &c.)  yet  if  their  hearts  be 
not  circumcised  to  the  Lord,  nor  they  inwardly  washed  or 
sprinkled  from  an  evil  conscience,  they  have  no  part  with 
Christ,  as  he  said  :  «<  If  I  do  not  wash  thee,  thou  hast  no  part 
with  me  ;"  ««  except  ye  be  born  again,  ye  cannot  enter  into  the 
kingdom  of  God."  Notwithstanding  God  doth  greatly  show 
himself  propitious  and  kind,  in  his  Son,  to  mankind,  in  that  he 
will  upon  any  condition,  (viz.  his  own  terms,)  admit  man  to 
approach  him,  or  come  info  actual  friendship  with  himself. 

^rgum.  *'  What  was  typified  in  the  ceremonial  law  is  cer- 
tainly accomplished;  but  the  imputation  of  Christ's  suffer- 
ings was  typified.  Exod.   xxiv. — 8.  Heb,  9.     What  did  this 


415 

sprinkling  typify,  but  the  imputation  or  application  of  Christ*s 
sufferings  to  us.''  p.  98. 

Answer.  Be  varies  uncertainly  in  his  words,  <«  imputation  or 
application,*' which  art  different ;  the  imputation  being  sup- 
posed to  be  God's  ;  the  application  man's.  And  Moses'  taking 
the  blood  and  sprinkling  it  on  the  people,  (Exod.  xxiv.  8.)  was 
neither  a  type  of  this  man's  imputation,  nor  his  application  of 
Christ's  sufferings  to  unsanctiiied  persons,  for  tlieir  justifi- 
cation ;  but  a  real  type  of  sanetiiication,  and  remission  by  the 
blood  of  Christ  sprinkled  upon  the  conscience  for  that  end, 
which  IS  more  than  unsanctified  persons'  application  thereof, 
and  thence  imagining  their  justification.  The  scriptures  he 
has  cited  prove  what  I  say  against  him.  1  John  i.  7.  "  But  if 
we  walk  in  tiie  light,  as  he  is  in  the  light,  we  have  fellowship 
one  with  another,  and  the  blood  of  Jesus  Christ,  his  Son, 
cleanseth  us  from  all  sin."  iVnd  Heb.  ix.  14,  "  How  much  more 
shall  the  blood  of  Christ,  who  offered  himself  without  spot  to 
God,  purge  your  consciences  from  dead  works,  to  serve  the 
living  God  ?"  And  Heb.  xii.  24,  "  And  ye  are  come  to  the 
blood  of  sprinkling."  Whence  mark,  that  this  cleansing, 
purging,  sprinkling  the  conscience,  &c.  was  a  real  act  or  effect 
of  the  blood  of  the  covenant,  to  the  sanetiiication  of  those 
who  walked  in  the  light,  and  not  a  mere  **  imputation  or  appli- 
cation of  Christ's  sufferings"  for  the  justification  of  impure 
and  unsanctified  persons.  Moreover,  it  was  when  the  people 
said,  **  all  that  the  Lord  hath  said  will  we  do,  and  be  obe- 
dient," that  Moses  '<  took  the  blood  and  sprinkled  it  on  the 
people,"  and  said,  "  Behold  the  blood  of  the  covenant,  &c." 
Exod.  xxiv.  7,  8.  To  which  tjpe  answereth  what  the  apostle 
Peter  saith,  *♦  Elect  according  to  the  fore-knowledge  of  God, 
through  sanetiiication  (»f  the  spirit  unto  obedience  and  sprinkling 
of  the  blood  of  Jesus."  1  Pet.  i.  2.  And,  <♦  he  hath  washed  us 
from  our  sins  in  his  own  blood." 

This  is  the  blood  of  the  covenant  that  sanctifies,  Heb.  x. 
29.  "  And  he  shall  sprinkle  many  nations,"  Isa.  lii.  15. 
"Where  Christ  is  known  to  sprinkle  and  purge  the  conscience 
by  his  own  blood,  he  really  and  effectually  thereby  applies  it 
both  to  sanctification,  remission,  and  pardon.  But  this  effect 
hath  not  men's  imaginary  application  of  it  in  their  sins  and 
pollution.  It  is  one  thing  for  men  in  their  own  wills  to  apply 
the  sufferings,  death,  and  blood  of  Christ  to  themselves ;  but 
another  to  know  him  to  apply  it  in  sprinkling  the  conscience. 
Seeing  it  is  Christ's  work,  it  concerns  us  all  to  obey  and  follow 
liim  in  his  inshining  light  for  that  end;  it  being  only  those  who 
are  sanctified  by  his  blood,  of  whom  it  may  be  truly  said, 
"  Much  more,  then,  being  justified  by  his  blood,  we  shall  be 
saved  from  wrath  through  him,"  Rom.  v.  9.   He  says  :  <'  To  b« 


416 

justified  is  to  be  pardoned."  p.  97.  I  grant,  that  to  receive  par- 
don of  sins  past  upon  true  repentance,  is  to  receive  a  dejijree  of 
justification  so  far  as  from  the  condemnation  ;  but  to  be  absolute- 
ly justified  to  the  end  of  life,  after  pardon  is  received,  is  more 
than  pardon  of  sins  past ;  for  this  is  not  without  a  perseverance 
in  the  grace.  Rom.  xi.  22.  Heb.  vi.  4-,  5,  6.  chap.  x.  26. 

His  saying,  »*  We  are  pardoned  for  the  sake  of  Christ's  death 
imputed,"  (p.  97.)  is  no  scripture  phrase  or  language.  Why 
is  not  the  whole  world,  then,  for  whom  he  died  pardoned  and 
justified  .''  If  he  replies  because  of  unbelitf^  or  that  they  have 
not  faith  in  his  blood  ;  it  follows  then,  that  men  are  pardoned 
and  justified  throng li  faith  in  the  blood  of  Christ,  and  not  by 
their  application  or  imputation  of  the  death  of  Christ ;  for  it  is 
saiii,  that  "-  he  was  delivered  for  our  offences,  and  was  raised 
again  for  our  justification,"  (Rom.  iv.  25,)  therefore  not  by  the 
mere  imputation  of  his  death.  Neither  do  those  cited  scrip- 
tures, (Col.  i.  14.  Ephes.  i.  6.  Rom.  iii.  24.  Mat.  xxvi.  28.) 
prove  his  doctrine  of  imputation  ;  but  redemption  or  remission 
through  his  blood,  redemption  in  Christ ;  and  Ephes.  i.  C, 
<'  We  are  accepted  in  the  beloved."  These  real  scripture 
truths  are  never  doubted  by  us.  It  is  true,  that  the  chil- 
dren of  Israel  bringing  their  sacrifices  to  the  priest  to  offer, 
(or  otherwise  blood  was  to  be  imputed  to  them,)  doth  typify 
that  we  must  offer  our  services  by  Christ  our  high  priest. 

S.  S.  *'  If  we  think  to  have  the  best  services  that  we  are 
enabled  to  perform,  accepted  immediately  as  from  us,  and  not 
for  the  sake  of  Christ  presenting  them,  &c.  for  this  God  will 
cut  us  off;  he  will  as  soon  accept  of  murder  from  us,  as  such  a 
service."  p.  98. 

Reply.  He  would  herein  represent  the  condition  of  believers 
or  justified  persons,  but  he  mistates  the  case.  For,  1.  Such  are 
not  apt  to  ascribe  either  the  dignity  or  acceptance  of  their  best 
services  to  themselves,  but  to  Christ  who  enables  them  to  per- 
form them.  2.  As  their  sufficiency  is  of  Christ,  and  in  him,  and 
not  of  themselves;  so  he  hath  the  glory  thereof,  and  they  the 
acceptance  and  peace  in  him,  as  they  continue  faithful  in  him, 
serving  the  living  God.  3.  Christ's  priesthood  is  ♦*  an  holy  priest- 
hood." It  is  said  of  them,  "Ye  also  as  lively  stones  are  built 
up  a  spiritual  house,  to  offer  up  spiritual  sacrifices,  acceptable 
to  God  by  Jesus  Christ."  1  Pet.  ii.  5.  And  these  sacrifices, 
which  this  holy  priesthood  offers  by  him,  are  not  polluted  or  un- 
holy. But,  4.  You  who  are  of  an  unholy  and  polluted  priesthood, 
are  offering  polluted  services,  sinful  and  wandering  prayers, 
which  are  but  dreams,  sinning  in  your  best  duties,  committing 
iniquity  in  your  holy  things,  and  are  all  "  as  an  unclean  thing," 
as  many  of  you  have  often  confessed,  and  that  God  "  will 
as  soon  accept  of  murder"  from  you,  as  of  such  a  service  : 


417 

and  yet  you  presume,  that  yotir  unclean,  polluted  sacrifices 
and  services  are  pr«'senied  •'  by  (Jhiisl  to  the  Fatlur,  and  ac- 
cepted *'  in  the  merit  ol  liis  saciitiee."  But  herein  ^ou  are 
deceived  and  deluded.  Christ  dotli  neithei'  present,  nor  doth 
God  accept  any  of  your  sinful  services  or  polluted  performan- 
ces;  but  will  pour  contempt  upon  you  in  them,  and  return  back 
your  polluted  praters  and  services,  and  with  indignation  spread 
them  as  dung  upon  your  own  faces.  Therefore,  repent,  repent, 
and  be  converted  to  Ciirist,  the  true  lightand  way  to  the  Fatiier, 
and  to  the  spiritual  house  and  holy  priesthood,  (which  yet  you 
are  much  short  of,)  to  offer  spiritual  sacrifices,  acceptable  to 
God  by  Christ. 


CHAPTER  III. 

Christ's  justifying  righteousness ^  the  best  robe  ;  the  necessity  of  its 
inherence,  (or  being  inwardly  enjoyed,)  not  to  invalidate,  but  to 
fulfil  the  blessed  intent  and  ends  of  his  sufferings,  in  reply  to  S.  S, 

S.  S.  ♦*  If  the  righteousness  we  are  Justified  by  is  a  garment,  a 
robe,  even  the  best  robe,  then  we  are  justified  by  a  righteous- 
ness wrought  without  us ;  for  our  garments  are  not  wrought 
within  us,  but  without  us." 

Reply,  This  justifying  righteousness,  then,  is  a  garment  to  be 
put  on  ;  but  whether  its  being  a  garment,  and  to  be  put  on,  doth 
prove  that  it  is  not  within,  but  without  only,  let  those  who  have 
put  it  on  judge.  It  appears,  that  this  opposer  hath  disputed 
and  pleaded  so  long  for  the  existence  of  sin  within,  that  he  has 
no  room  for  Christ's  righteousness  within.  But  I  would  inquire 
of  him  ;  is  every  thing  that  is  to  be  put  on,  therefore,  not  within 
but  without?  Is  this  a  good  argument?  As,  "Put  ye  on  the 
Lord  Jesus  Christ."  <'  Put  on  strength.  ()  Sion !''  «  Put  on  thy 
beautiful  garments,  0  Jerusalem  !"  "  Put  on  the  whole  armour 
of  God,"  &c.  Must  these  therefore  not  be  within,  but  without 
only?  And  so  he  might  as  well  say  of  salvation,  with  which  the 
meek  are  clothed  ;  or  of  the  zeal  of  the  Lord,  which  the  up- 
right do  put  on  for  a  cloak,  and  righteousness  for  a  garment. 

But  after  he  hath  concluded  that  *»  the  righteousness  by 
which  we  are  justified  is  wrought  without  us,  is  a  garment,"  &e. 
he  confesses  »<  that  the  H«)ly  Ghost  doth  not  always,"  (using 
this  similitude,)  «« intimate  to  us,  that  that  righteousness  which 
is  put  on,  is  wrought  without  us."  p.  99.  And  what  righteous- 
ness is  that  which  is  put  on,  that  is  wrought  within  us?  Do  we 
both  put  on  a  righteousness  that  is  within  us,  and  a  righteous- 
ness that  is  not  within  us  ?  What  scripture  has  he  for  this  distinc- 

3G 


418 

tion  ?  And  into  what  confusion  is  the  man  fallen,  to  conclude 
that  the  justifying  righteousness  is  not  wrouglit  within,  but 
Avithout,  because  put  on  as  a  garment ;  and  >et  that  there  is  a 
righteousness  put  on  which  is  not  wrought  \\ithout  us,  but  within 
us  i  Sec  what  a  j)rofound  logician  this  man  would  show  himself. 
But  thus  he  confounds  the  minds  of  the  simple,  and  darkens 
counsel  by  words  without  kn(»wledge.  Ti»  Luke  xv.  22:  •<  Bring 
forth  the  best  robe,  and  put  it  on  him,"  he  saith,  *'  By  this  robe 
the  Holy  Ghost  understands  Christ's  obedience  unto  death;  not 
to  speak  of  increated  righteousness,  e\en  the  essential  and  in- 
communicable righteousness  of  God,  which  never  was  wrought 
within  or  without,  but  is  the  eternal  Godhead."'  j).  'iO. 

Reply.  He  hath,  however,  sutlieirntly  confessed  that  the 
righteousness  by  which  we  are  justified  must  be  put  on.  But 
while  he  denies  it  either  to  be  within  or  essential,  he  denies 
our  participation  of  the  Divine  nature.  (v\hich  is  essential  to 
God  himself,)  or  of  Christ,  who  is  God's  rigliteousness,  who 
was  delivered  up  for  us  ail,  and  with  whom  the  Father  will 
give  us  all  things.  Is  He  then  incommunicable,  or  not  to  be 
given,  whereas  they  that  are  Christ's  have  put  on  Christ  ?  Is 
not  He  the  best  robe?  And  is  not  He,  then,  within  us  ?  And  is 
not  He  that  obeyed  and  suffered  for  us,  and  wrought  righteous- 
ness, greater  than  the  act  of  obedience  ?  Is  not  the  worker 
above  and  greater  than  the  work?  This  opposer  endea\ours 
to  exclude  or  shut  Christ  and  his  righteousness,  (or  the  robe 
which  the  saints  put  on,)  out  of  his  members,  and  accounts 
Christ's  obedience  unto  death  without  them  "  this  robe,"  and 
not  a  robe  within  them  ;  because  it  is  a  robe  put  on,  as  he 
argues.  We  are  therefore  to  understand  that  by  <*  put  on"  he 
means  that  Christ's  obedience  without,  unto  death,  is  imputed 
or  reckoned  theirs,  when  there  is  nothing  of  it  in  them,  either 
of  the  nature,  spirit,  virtue,  or  effects  of  it  unto  the  crucifying 
of  the  old  man,  or  mortifying  of  sin.  Or  else  own  that  men 
arc  not  accounted  righteous,  nor  justified  only  by  Christ's 
dying  or  obedience  without  them,  but  through  the  operation  of 
his  spirit  within  them,  who  died  for  our  sins,  but  was  raised  for 
our  justification.  Then  they  only  that  die  and  live  with  him 
are  accounted  righteous  and  blessed  with  God,  being  parta- 
kers of  the  heart-purifying  faith,  and  not  those  who  live  to 
themselves  without  the  possession  or  enjoyment  of  Christ's  na- 
ture and  life  in  them,  which  is  divine  and  increated. 

But  he  tells  us  of  a  four-fold  righteousness. 

«'  1.  The  sincere  obedience  of  an  upright  man.  2.  The  per- 
fect but  loseable  righteousness  of  the  first  man  in  innocency. 
S.  The  perfect  hut  confirmed  obedience  of  blessed  angels. 
\<.  The  perfect,  everlasting,  and  infinitely  precious  obedience 
of  the  Lord  Jesus  Christ ;  this  last,  the  best  i*obe  j  the  righ- 
teousness of  God  himself,"  p.  99. 


419 

Reply.  What  is  it  we  contend  for  but  man's  bein,^  invested 
with  the  pei'lect  and  everlasting  righteousness  of  God  himself, 
his  own  nature  and  image  ?  And  is  not  this  in  tlie  renewed 
man  ? — 1.  Was  not  this  in  man  while  in  a  state  of  innocencj  in 
the  image  of  God;  though  then  not  immoveahly  confirmed  in 
it,  however  accepted  while  he  stood  in  it?  2.  Doth  not  the  sincere 
ohedience  of  an  tiprigiit  man  in  Clirist,  flow  from  his  inward 
participation  of  the  Divine  nature  and  image  in  him,  and  there- 
fore accepted  from  the  excellency  of  that  Divine  root  and  seed 
from  whence  his  fruit  springs?  3.  Are  not  the  blessed  angels 
accepted  in  their  obedience  to  God,  which  from  a  sense  of  his 
Divine  power  they  are  exercised  in?  Still  the  everlasting 
righteousness  is  but  one,  and  the  life  and  excellency  thereof  is 
infinite  both  in  Clirist  and  in  his  members,  who  are  of  his  flesh 
and  of  his  bone  ;  as  he  that  sanctifieth  and  they  that  are  sanc- 
tified are  all  of  one  ;  and  Christ  is  the  first  and  the  last,  and  in 
all  things  must  have  the  pre-eminence.  4.  The  man  is  mistaken, 
if  he  supposes  that  we  plead  either  the  righteousness  ot  a 
creature,  or  man's  own  righteousness  which  he  himself  is  ena- 
bled to  perform,  as  the  cause  of  our  justification.  For  Christ 
that  strengthens  us  and  enables  us,  by  his  power  and  spirit 
dwelling  in  us,  to  do  the  Father's  will,  is  the  ground  and  cause  of 
our  justification  ;  and  in  him,  who  is  the  beloved,  we  are  ac- 
cepted, not  merely  for  our  works  or  ohedience,  but  for  his  sake 
who  worketh  in  us,  and  enables  us  to  do  those  things  which  are 
*<  well-pleasing  in  his  sight."  That  '<  God  bestows  righteous- 
ness on  a  returning  prodigal  as  the  best  robe,"  is  true;  but  to 
exclude  this  rigliteousness,  or  best  robe,  that  God  bestows,  as 
not  to  be  within  but  only  without,  because  to  be  put  on,  is  not 
true;  for  if  the  mind,  heart,  or  soul  within  be  not  clothed 
therewith,  how  is  it  put  on  ?  Or  how  should  good  or  accepta- 
ble fruits  be  brought  forth  to  God,  if  not  from  an  inward  and 
everlasting  righteousness  ?  And  though  man  doth  not  |)artako 
thereof  from  the  beginning  of  life,  can  this  man  think  that 
Christ's  death  or  obedience  without,  doth  justify  men,  or  make 
them  to  be  deemed  righteous  from  the  beginning  of  life  to  the 
end  r  Howbeit,  when  men  are  converted  and  become  the  righ- 
teousness of  God  in  Christ,  and  come  to  live  and  die  (or  end 
their  days)  in  lum.they  are  accepted  and  blessed  ;  yea,  **  bless- 
ed are  the  dead  which  die  in  the  Lr)rd,  for  their  works  follow 
them."  *'  Mark  the  perfect  man,  and  behold  the  upright,  for  the 
enil  of  that  man  is  peace." 

But  all  this  man's  <•  imputation"  of  a  righteousness  and  "  best 
robe,"  which  he  says,  »•  is  a  righteousness  wrought  without  us, 
there  being  n<me  wrought  within  us  ;  so  good,"  &c.  (p.  99.)  de- 
pends upon  his  doctrine  "  of  sin  and  imperfection  for  term  of 
life,"  which  he  and   his    bretiiren    have  not  only  concluded 


420 

must  continue  in  the  best  of  men,  •<  and  their  best  actions,"  all 
their  (lavs;  but  inipcilVetion  even  *' in  Christ's  work  or  righ- 
teousness" wrought  in  his  p«M»j)lt',  which  thereloie  lie  disclaims 
from  being  concerned  in  our  justification  ;  but  says,  we  are 
justifted  by  that  rigliteousness  which  Christ  wrought  »•  wiiiiout 
us."  Yet  he  cannot  deny  but  that  Christ  wrought  the  righ- 
teousness of  the  law  without  us,  and  cimtbrmed  to  the  Jaw  in 
the  da}S  of  his  flesh.)  which  1  suppose  will  not  be  deemed  our 
justificatiim.  But  if  1  ask,  by  and  to  whom  was  this  obedi- 
ence, righteousness,  or  salislaction  made  without  us,  to  be  im- 
puted to  us  as  ours,  or  men  tliereby  justified  while  unjust,  im- 
perfect, and  sinful,  without  the  robe  of  righteousness  in  them- 
selves? or  rather  accounted  just  from  the  beginning  of  lil'e  to 
the  end?  (whether  all  or  some  of  these  for  whom  Christ  died, 
he  tells  us  not ;)  you  may  take  this  for  his  answer,  viz. 

"  God  in  our  nature  obeyed  God  ;  and  this  is  righteousness 
of  infinite  value,  the  very  best  robe."  p.  99. 

Reply.  1.  Is  this  the  *»  compensation,  pa>ment  and  satisfac- 
tion" in  our  stead,  to  vindicate  justice,  so  much  pl»  aded  for  by 
our  opposers  ?  Were  it  good  doctrine  to  say,  eithei' that  (iod 
obeyed  and  satisfied  his  own  i-evenge  by  obeying  himself,  (as  if 
he  were  divided  and  at  \ariance  with  himself,;  or  that  he  was 
revenged  on  himself,  considered  as  Christ  in  our  nature  or 
flesh  ?  I  cannot  own  this  doctrine,  that  such  a  rigid  pa>ment 
and  satisfaction  could  be  required  in  the  nature  of  the  great 
propitiation  and  sacrifice  for  sin  ;  but  a  pacification  or  atone- 
ment, and  a  condescension  to  forgiveness  ol  sin  past,  to  be 
received  on  true  faitii  and  repentance.  2.  That  Christ  in  the 
flesh  did  by  his  divitie  power  perfectly  obey  the  Father  agendo 
et  patiendo,  i.  e.  by  doing  and  suffering;  and  therein  was  an 
acceptable  and  satisfactoiy  sacrifice  for  sin,  is  not  any  matter 
in  questifm  or  doubt  with  me.  But  »'  that  God  obeyed  God,  by 
May  of  a  rigid  or  strict  pavment,  made  to  himself,  as  a  satis- 
faction to  absolute  revenge  or  vindictive  justice,  thereby  to 
acquit  man  continuing  in  his  sin  and  imperfections,"  ]  utterly 
deny,  as  repugnant  to  the  verv  language  and  tenour  of  the  holy 
scriptures  and  testimonies  of  the  hoI>  men,  which  require  obe- 
dience and  faithfulness  to  God,  and  a  walking  in  his  light,  on 
our  parts.  3.  As  also  your  continuance  in  sin,  and  yet  think- 
ing yourselves  absolved  or  justified  by  Christ's  dying  for  you, 
is  contrary  to  the  very  intent  of  Christ's  dying  for  all,  which 
was,  "  that  as  many  as  live,  should  not  live  unto  themselves, 
but  unto  him  that  died  and  rose  again."  4.  While  he  shuts  out 
justification,  as  d(me  or  effe'cted  by  «'  Gr)d  obeying  God,"  as  he 
saitli  ;  how  is  the  creature  to  jjutthis  on  as  a  robe,  seeing  these 
men  like  not  to  be  concerned  in  Christ's  inherent  righteousness 
or  holinesSf  as  a  matter  o(  justification  ?  Which  while  they  are 


421 

not  partakers  of,  nor  clothed  with,  they  are  clothed  with  sin 
and  iniquity,  the  rags  of  old  Adam  and  self-righteousness, 
covered  witli  a  covering,  but  not  of  God's  spirit.  How  then 
should  they  be  invested  with  the  best  robe  upon  these  filthy 
garments,  or  while  unstript  of  those  old  rags?  Surely  they 
will  find  it  otherwise.  5.  For  they  will  find,  that  if  they 
appear  before  the  Lord,  not  having  on  the  wedding  garment, 
the  white  linen,  the  righteousness  <»f  saints,  they  will  be  found 
speechless,  and  be  turned  out  as  unmeet  guests.  Their  own 
guilt  will  stop  their  mouths  that  they  will  not  be  able  to  phad 
and  say  :  "  O  God,  thou  hast  obeyed  thyself  in  our  nature  for 
us  ;"  or  *<  Christ's  obedience,  sufferings,  and  death  are  imputed 
to  us  for  our  justification  ;  we  are  very  fit  guests,  only  on  that 
account,  although  we  have  been  all  our  days  disobedient,  pol- 
luted, and  sinful  in  our  best  actions."  This  will  be  no  plea  for 
you  ;  neither  will  God  say  then :  •*  Bring  forth  the  best  robe  and 
put  it  upon  these  men's  filthy  rags  and  polluted  garments;" 
but,  ''Friend,  how  earnest  thou  hither,  not  having  on  the  wedding 
garment  ?  Take  this  evil  servant  and  cast  him  into  outer  dark- 
ness." "  Depart  ye  workers  of  iniquity,  I  know  you  not." 
God  will  take  vengeance  on  all  them  that  know  him  not,  who 
obey  not  the  gospel,  but  obey  unrighteousness  ;  and  tribulation 
and  anguish  will  be  upon  their  souls.  6.  The  prodigal's  com- 
ing to  himself,  and  returning  to  his  father's  house  be- 
wailing himself,  and  saying  :  *»  Father,  1  have  sinned  against 
heaven  and  in  thy  sight  ;  I  am  not  worthy  to  be  called  thy 
son  ;"  and  the  father's  meeting  him  with  compassion,  and  then 
calling  for  ♦'  the  best  robe  to  put  upon  him,"  and  allowing  him 
sumptuous  and  joyful  entertainment,  upon  his  return  and  re- 
pentance ;  this  makes  for  our  purpose.  The  prodigal  did  not  re- 
main in  his  extravagancy,  nor  among  the  swine,  from  his  father's 
house,  confidently  telling  his  fellows,  "  although  I  have  been 
an  unfaithful  and  disobedient  son,  and  am  thereby  become 
poor  and  ragged ;  it  is  sufficient  that  1  believe,  and  apply  my 
father's  best  robe  and  entertainment  that  he  hath  in  his  house, 
at  this  distance,  and  in  this  my  rebellion."  Nor  did  he  say  to 
his  father  when  he  met  him  :  <*  Father,  thou  hast  been  faithful, 
and  hast  perfectly  obeyed  and  fully  paid  thyself  in  my  stead  for 
me,  which  I  must  look  upon  as  my  absolution  and  acquittance 
from  all  thy  anger,  frowns,  and  future  punishments,  though  I 
continue  a  disobedient  and  rebellious  son  all  my  days;  thy  obey- 
ing thyself  is  my  whole  discharge  for  all  ray  iniquities  past, 
present,  and  to  come,"  &c.  Surely  this  was  not  the  returning 
penitent  prodigafs  song,  though  it  be  the  impenitent  presby- 
Ur^Si  but  "Father,  1  have  sinned,  &c.  make  me  as  one  of  thy 
hired  servants."  Luke  xv,  18,  19.    His  inward  remorse  and 


422 

penitency  spake  forth  itself  as  liis  aeceptabJe  plea,  and  there 
is  joy  in  lieavtn  over  one  sinner  that  repeiiteth;  not  over  im- 
penitt  nt,  unmorrified  liypocrites,  and  boasters  of  Christ's  righ- 
teousness without  tljem,  and  they  living  in  the  world  without 
it  or  iiini  either. 

I  have  often  granted  and  confessed,  that  neither  by  the  deeds 
of  the  law,  noi-  by  men's  own  actions  are  any  justified  with  God. 
But  the  man  concludes,  that  *»  our  jiersonal  (»bedience  to  God's 
will,  and  in  God's  strength,  are  the  deeds  of  the  law.  Whether 
we  obey  from  faitli  or  without  faith,  they  are  the  deeds  of  the 
law.''  And  what  is  the  consequence  ?  Therefore  not  justifying, 
or,  our  obedience  by  faith  to  the  will  of  God,  and  that  by  his  own 
strength,  is  not  concerned  in  ouv  justification.  Both  these  1  must, 
deny,  as  being  unsound  and  unscriptural.  For,  1.  The  deeds  or 
woiks  of  the  law,  by  w hich  no  flesh  shall  be  justified,  is  not  that 
obedience  offaith  wliich  the  apostles  preached,  which  was  and  is 
acceptable  to  God  ;  nor  tliat  justifying  faith  oi*  belief  in  God, 
which  is  obedience  itself,  and  without  which  it  is  impossible  to 
please  God,  oi*  be  justified.  Dare  he  deny  that  this  believing  is 
obeying?  tl.  To  conclude  obeying  the  will  of  God  from  faith, 
not  to  be  of  a  justifying  tendency,  is  repugnant  to  plain  scrip- 
ture. Jam.  ii.  24. 

If  all  works  and  obeying  God,  even  from  faith,  must  be  ac- 
counted the  *' deeds  of  the  law,"  by  which  none  can  be  justi- 
fied ;  then  this  makes  the  apostle  James'  testimony  void,  as 
opposing  Paul's.  James  said  :  "  Was  not  Abraham  our  father 
justified  by  works  ?"  &e.  And,  '«  Abraham  believed  God,  and  it 
was  imputed  to  him  for  righteousness."  Jam.  ii.  21,  23.  And 
was  not  this  believing  of  God  a  real  obeying?  though  not  those 
deeds  of  the  law  spoken  of,  Rom.  iii.  20.  For  the  obedience  or 
works  of  living  faith,  which  justify,  in  James'  sense,  and  the 
works  of  the  Jaw,  not  of  faith,  which  Paul  mentions,  are  two 
different  states  and  things,  otherwise  there  would  be  a  clash  be- 
tween them. 

Again,  Abraham's  believing  God,  was  imputed  to  him  for 
righteousness  :  and  so  the  righteousness  of  true  and  living 
faith  is  imputed  to  them  also,  who  walk  in  the  steps  of  the  faith 
of  Abraham,  who  was  faithful  and  obedient.  Foi-  any  to  oppose 
the  imputation  of  this  righteousness,  as  to  its  being  within,  or 
endeavour  to  exclude  this  righteousness  of  Christ  an(l  faith,  from 
true  believers,  *'  as  only  wrought  without  them,  and  not  within 
them,"  because  imputed  or  reckoned  theirs ;  it  were  as  good 
doctrine  to  exclude  true  faith  and  obedience  of  it,  as  all  wrought 
without  us,  not  within  us,  and  yet  say,  it  is  imputed  to  us.  For 
living  faith  which  worketh  by  love,  and  the  righteousness  of  it, 
are  inseparable. 

But  the  man  is  greatly   confounded  in  a  self-contradiction, 


423 

where  he  grants  "that  Christ's  justifying  righteousness,  (thai 
is  imputed,)  is  the  same  that  redeems  our  h)st  souis,"  (p.  100,) 
whielj  is  true.  And  yet  he  shuts  out,  not  only  the  heliever'a 
pei'sonaJ  obedience  to  the  will  of  God,  through  faitli  and  God's 
own  strength  ;  but  also  sanctiji cation  and  holintss,  (and  so  the 
inward  work  of  Christ.)  from  b».'ingourj«s^i/i/i«^  righteousness, 
or  redeeming  our  h)st  souls,  p.  100. 

Where  then  and  how  is  the  soul  redeemed  ?  Is  not  tiie  soul 
within  ?  and  is  not  Christ  made  unto  true  believers  wisdom, 
righteousness,  sanctijlcation,  and  redemption ;  and  all  these  in- 
wardly received?  And  hath  not  this  man  confessed  "  that  we 
are  saved  by  the  washing  of  regeneration  ;"  &c.  and  so  <*  justi- 
fied, or  made  just,  by  inherent  holiness,"  from  'J  itus  iii.  5,  7. 
Can  we  be  both  saved  and  justified  through  this  inward  wash- 
ing of  regeneration,  and  yet  not  redeemed  nor  justified  through 
it?  Oh!  confusion  and  darkness  to  be  seen  and  felt. 

Jirgu.  3.  *♦  No  righteousness  wrought  by  us,  is  of  sufficient 
worth  to  redeem  our  lost  souls,  nor  for  that  are  we  justified; 
therefore  the  sufferings  of  Christ  only,  &e.  This  argument," 
says  he,  "  God  enabled  mc  at  the  first  dispute  to  press  with  full 
enlargement  on  the  consciences  of  the  people,  to  secure  them 
fnnn  the  soul-destroying  error  of  this  man.'* 

Reply.  Jhis  accusation  is  both  groundless,  false,  and  malici- 
ous. For,  1.  I  never  affirmed  that  any  righteousness  wiouglil; 
by  the  creature,  doth  redeem  man's  lost  soul  to  God ;  nor 
placed  such  infinite  worth,  price,  or  merit  upon  any  tempo- 
ral act  or  work  of  man.  But  Christ  Jesus,  who  is  God's  right- 
eousness, is  the  redeemer,  deliverer,  and  so  the  redemption  of 
the  soul  to  God,  by  whom  also  the  soul  is  enabled  to  perform  true 
obedience.  It  is  by  grace  in  him,  through  faith,  that  we  are 
saved;  not  of  ourselves,  it  is  the  gift  of  God;  nor  of  works 
lest  any  man  should  boast.  However,  good  works  are  ordained 
of  God  that  we  should  walk  in  them  ;  "  for  we  are  his  work- 
manship, created  in  Christ  Jesus  unto  good  woiks."  Eph.  ii. 
8,  9.  10.  2.  I  never  undervalued  the  wortli  of  Clirist's  suffer- 
ings in  the  flesh  ;  far  be  it  from  me  so  to  do,  yet  I  cann«)t  own 
this  man's  placing  men's  absolute  justification  on  them,  and 
from  thence  shutting  out  Christ's  inward  work  of  sanetification. 
Yet  hereto  both  the  travail  of  his  soul,  intercession,  sufferings, 
and  sacrifice  had  a  lively  tendency,  seeing  that  both  remissioTi 
and  sanetification  are  known  througli  faith  in  his  blood,  whicli 
both  purgeth  the  conscience,  sanctifieth,  and  justifieth.  ,1  do 
confess  that  as  the  redemption  of  the  soul,  or  its  salvation,  is  of 
infinite  value  ;  so  the  price  that  procures  it  must  be  equiva- 
lent and  nothing  short  of  infinite. 

But  I  further  perceive  my  opposer  is  confounded  in  this  mat- 
ter of  "satisfaction"  and  «<  justification,"  as  he  states  it.     For 


424 

one  while  he  reckons,  it  is  only  hy  «  God  obeying  God  in  om 
natui'f  ;"  another  while, «»  it  is  only  hy  the  sufferings  and  death 
of  Christ,"  which  he  calls  ♦»  his  righteousness  imputed.'* 
Wlierein  also  he  contradicts  divers  of  his  eminent  brethren, 
who  say,  **  that  Christ  could  not  satisfy  divine  justice  as  man 
simply,  by  temporal  death  and  suffering,  because  infinite  jus- 
tice must  be  answered  with  an  infinite  satisfaction,  price, 
or  payment  for  man's  redemption.''  Others  again  are  of  the 
mind,  "that  God  being  infinite  and  perfect  in  all  his  attributes, 
both  in  goodness,  love,  and  mercy,  as  well  as  justice,  and  om- 
nipotent in  power,  could  forgive  or  pardon  sin,  upon  true  repen- 
tance, without  such  a  strict  and  severe  payment  as  before  j'» 
which  to  be  sure  he  both  can  and  doth. 

To  his  pressing  with  enlargement  "  on  the  consciences  of  the 
people,  that  they  are  justified  and  redeemed  only  by  the  suf- 
ferings of  Christ,  and  not  by  his  inward  work  of  sanctification 
and  holiness,  any  more  than  by  their  own  works  or  righteous- 
ness wrought  by  them."  p.  100.  The  unholiness  and  un just- 
ness of  such  teachers  and  people  that  follow  them,  manifest 
what  little  effect  such  preaching  hath  upon  the  conscience.  Nor 
doth  it  tend  to  any  real  inward  conviction  or  remorse,  in  order 
to  a  true  conversion  ;  but  to  make  them  believe  they  are  al- 
ready secure  and  saved  in  their  sins,  and  pure  in  their  own 
eyes,  when  they  are  not  washed  from  their  filthiness :  which 
is  to  justify  the  wicked,  or  declare  them  just,  and  to  condemn 
the  just,  or  declare  Christ  as  the  subject  of  his  Father's  wrath, 
in  man's  stead.  How  falsely  and  corruptly  have  many  defiled 
and  guilty  consciences  unjustly  acquitted  themselves  on  this  ac- 
count. But  had  he  in  truth  pressed  the  necessity  of  turning  to 
the  true  light  in  the  conscience,  repentance,  regeneration,  the 
new  birth,  obedience  of  faith,  perseverance  in  grace,  &e.,  it 
might  have  had  some  impression  on  their  consciences  in  order 
to  a  reformation.  And  so  have  manifested  and  demonstrated 
the  blessed  intent  and  end  of  Christ's  coming,  suffering,  and 
sacrifice  for  sinners;  and  God's  holy  design  therein,  and  his 
condescending  to  make  a  covenant  in  his  own  terms  with  them, 
to  receive  them  into  his  kingdom,  government,  and  protection  ; 
none  of  wliose  terms  or  covenant,  is  *♦  continuance  in  sin,"  or 
«  disobedience  for  term  of  life  ;"  for  to  be  received  in  covenant 
with  God,  is  to  be  received  into  agreement  and  union  with  him. 

But  after  this  man  hath  shut  out  both  obedience  to  the  will 
of  God  through  faith,  sanctification,  and  holiness,  from  being  our 
justifying  righteousness,  or  to  redeem  or  acquit,  &c.,  he  essays 
to  mend  the  matter,  by  saying,  "  it  doth  not  shut  it  out,  either 
as  inconsistent  or  a  needless  thing,'''  &c.  p.  100.  And  where- 
in is  sanctification  consistent  and  needful  ?  Is  it  consistent  and 
needful  to  justification,  yea  or  nay  ?  Take  his  answer. 


425 

«  It  is  so  far  from  being  inconsistent,  that  they  are  insepa- 
rable, and  I  he  one  a  means  to  the  other." 

Wtil  said.  Is  faith  and  justification  consistent,  and  faith  a 
means  thereof.  This  (»verthrows  his  shuttinej  out  sanctifieation 
therein  ;  for  there  can  he  n(»  living  and  justifying  faith  without 
sanetificarion.     He  then  goes  round  again,  viz. 

*•  Flying  out  of  ourselves,  as  seeing  notiiing  hut  matter  of 
condeinriation  in  ourselves,  to  Jesus  Christ  by  faith,  and  a|)i)re- 
heniiing  the  purity  and  holiness  of  our  Saviour's  heart  and 
life,"  &c.  p.  100. 

Wherefore  do  you  fly  out  of  yourselves  to  Jesus  Christ? 
And  by  what  faith  can  he  be  seen,  laid  hold  on,  or  his  purity  be 
apprehended  t<i  your  justification,  while  there  is  nothing  seen 
bui  matter  of  condemnation  in  yourselves  ?  For  l.  The  true 
and  living  faith  is  not  enjoyed  without  some  degree  of  sanctifi- 
cation  within  ;  and  if  without  this  faith  you  cannot  be  justified, 
then  not  without  inward  sanctification.  True  faith,  and  love 
by  which  it  worketh,  are  fruits  of  the  spirit,  and  the  mystery 
of  faith  is  held  in  a  pure  conscience  ;  and  he  that  believeth  in 
the  Son  of  God  hath  life.  2.  Tlie  righteousness  of  faith  doth 
not  bid  us  fly  out  of  ourselves  to  Christ's  suffV-rings  without 
only  for  justification,  and  that  while  there  is  nothing  to  be  seen 
within  but  tnatter  of  condemnation  ;  which  is  to  impute  Christ's 
suff*erings  to  men's  justification,  while  they  are  under  condem- 
nation in  themselves,  as  if  they  were  imputatively  just  and 
righteous,  even  when  really  and  actually  damned,  which  is  a 
sad  imputation,  and  none  of  God's  nor  Christ's.  But  the 
righteousness  of  faith  rather  bids  us  return  to  the  word  of 
faith  that  is  nigh  in  the  heart,  to  obey  it  and  do  it,  which  word 
is  both  saving  and  justifying  to  them  that  obey  it.  **  Say  not 
in  thy  heart,  who  shall  ascend  (or  fly  up)  into  heaven  to  bring 
Christ  down  ;  or  who  shall  descend  into  the  deep  to  bring 
Christ  again  from  the  dead  ;  but  the  word  is  nigh  thee,"  kc. 
Rom.  X.  And  it  is  by  this  ingrafted  word  that  the  true  faith  is 
wrought  in  tlie  heart,  and  the  true  application,  benefit  and  con- 
fession is  made  to  the  soul  of  Christ's  suff'erings,  death,  and 
resurrection,  and  the  real  intent,  blessed  end,  and  spiritual 
advantage  thereof,  experienced  by  true  believers,  who  are 
obeyers  and  doers  of  the  word,  and  not  mere  outside  hearers 
and  talkers. 

Again,  in  contradiction  to  his  excluding  sanctification  before, 
and  saying,  *<  that  holiness  is  not  needful  to  constitute  a  justi- 
fying righteousness  ;"  (p.  100.)  and  to  his  doctrine  for  imper- 
fection and  sin,  and  his  justifying  persons  condemned  in  them- 
selves, he  grants  thus  far  to  the  eff'ects  of  faith,  viz. 

"  Our  hearts  turning  to  God,  we  dislike  our  sins.  We  are 
sweetly  engaged  to  please  God  in  all  things.     That  thus  Go4 

3H 


426 

purifies  our  hearts  by  faith.  Tliat  thus  we  are  sanctified  by 
faith  which  is  in  Christ.  And  a  lively  faith  will  work  b>  love. 
It  is  needful  to  testify  our  love  to  God  and  Christ,  and  to  please 
and  honour  God,  and  be  a  good  example  to  our  neighbour,"  *cc. 

Good  doctrine  !  Well  said,  S.  S.  And  is  not  laith  need- 
ful to  justification  ?  And  can  we  be  justified  without  pleas- 
ing God,  or  please  God  without  justification  ?  Or  is  not  that  of 
a  justifying  nature  which  pleaseth  God  ?  Pray  consider  it. 
The  apostle's  experience  was,  being  "justified  by  faith,"  they 
had  "  peace  with  God."  Rom.  v.  1.  And  whatsoever  we  ask 
we  receive  of  him,  because  we  keep  his  commandments,  and 
do  those  tilings  that  are  pleasing  in  his  sight.  1  John  iii.  22. 
But  S.  S.  and  his  brethren  expect  to  be  accepted  and  justified, 
because  Christ  kept  the  Father's  commandments,  or  because 
«  God  obeyed  God,"  (as  his  phrase  is,)  and  on  the  same  account 
to  be  heard  and  answered  of  God,  while  they  break  his  com- 
mands, and  do  those  things  that  are  displeasing  in  his  sight. 

Again  :  John  the  beloved  disciple  said,  <'  Hereby  we  know 
that  we  are  of  the  truth,  and  shall  assure  our  hearts  before 
him  ;  for  if  our  heart  condemn  us,  God  is  greater  than  our 
heart,  and  knoweth  all  things  :  but  if  our  heart  condemn  us 
not,  then  have  we  confidence  towards  God."  1  John  iii.  19,  20, 
21,  to  the  end.  But  S.  S.  and  his  brethren  pretend  to  faith,  jus- 
tificatiotif  and  so  confidence  towards  God,  because  of  Christ's 
sufferings  only,  when  their  hearts  condemn  them,  from  the 
evidence  of  the  true  light  bearing  witness  against  them,  and 
when  they  see  nothing  but  <*  matter  of  condemnation"  in 
them.  And  indeed  this  their  dead  faith,  conjidenct,  and/a/se  im- 
putation are  of  the  same  matter. 

The  true  apostle  said  :  "  Let  us  draw  near  with  a  true  heart, 
in  full  assurance  of  faith,  having  our  hearts  sprinkled  from  an 
evil  conscience,  and  our  bodies  washed  with  pure  water." 
Heb.  x.  22.  But  our  sin-pleasing  presbyters  think  to  draw 
near  unto  God,  in  a  justified  condition,  on  the  account  of  Christ's 
suiferings  only,  with  such  a  faith  as  doth  not  purify  the  heart  ; 
and  having  both  a  polluted,  sinful  heart,  and  a  defiled  or  evil 
conscience  all  their  days. 

The  apostle  John's  testimony  was  :  <•'  Herein  is  our  love  made 
perfect,  (viz.  in  our  dwelling  in  God,  and  God  in  us,)  that  we 
may  have  boldness  in  the  day  of  judgment,  because  as  he  is,  so 
are  we  in  this  world."  1  John  iv.  16,  17.  But  the  imperfection 
and  sin-pleading  presbyters  think  to  have  boldness  in  the  day 
of  judgment,  because  Christ  was  perfect,  and  suffered  in  the 
flesh,  although  they  remain  all  their  days  imperfect  and  sinful, 
seeing  "nothing  but  matter  of  condemnation  in  themselves;'* 
and  so  are  not  at  all  like  God  nor  Christ  in  this  present  world. 
They  think  it  will  be  a  sufficient  plea,  that  Christ  was  perfect 


427 

and  sinless  in  their  stead  ;  "  that  God  obeyed  God,"  and  so  was 
like  hunself,  however  imperfect  and  unlike  him  they  may  be  on 
this  side  the  grave ;  they  conceiting  themselves  elect  persons. 
Christ  said  :  »« If  ye  love  me  keep  my  sayings."  John  xiv.  2S. 
And  John  said  :  "  By  this  we  know  that  vve  love  the  children  of 
God,  when  we  love  God  and  keep  liis  commandments ;  fur  this 
is  the  love  of  God  that  we  keep  iiis  commandments,  and  they 
are  not  grievous."  1  John  v.  2,  3.  But  our  opposers  will  pre-' 
tend  they  love  God  and  his  children,  while  they  are  daily  break- 
ing and  violating  his  commandments,  and  will  not  believe  it 
possible  for  any  to  keep  them  in  this  life,  although  assisted  by 
the  power  of  Christ. 

The  apostle  Peter  testified,  <'that  even  baptism  doth  now 
save  us,  not  the  putting  away  of  the  filth  of  the  flesh,"  or  out- 
side washing,  '<  but  the  answer,"  or  as  some  have  it,  ♦'demand 
of  a  good  conscience  towards  God,  by  the  resurrection  of  Jesus 
Christ."  1  Pet.  iii.  21.  But  our  opposers'  belief  and  principle 
is,  that  it  is  only  Christ's  obedience,  sufferings,  and  death  in 
the  flesh  imputed  to  us,  that  doth  save  and  justify  them.  And 
on  this  only  is  their  plea  and  demand,  and  not  from  his  spirit's 
work  of  sanctification  or  spiritual  baptism,  nor  the  answer  or 
demand  of  a  good  conscience  towards  God.  They  have  both  shut 
out  sanctification  and  holiness,  and  so  excluded  a  good  con- 
science from  being  needful  to  justification,  or  to  constitute  a 
justifying  righteousness.*  For  they  herein  hold,  or  at  least  im- 
ply two  righteousnesses  of  Christ,  the  one  outward  tojustify,  and 
the  other  inward  to  sanctify  ;  the  one  imputative,  and  the  other 
inherent;  the  one  perfect,  and  the  other  imperfect.  And  so  the 
sufferings  and  death  of  Christ  in  the  flesh,  however  inflicted  on 
liim  by  wicked  hands  and  murderers,  must  be  imputed  by  these 
men  as  the  perfect  justifying  righteousness.  But  Christ's  own 
everlasting  righteousness  of  sanctification  in  the  saints,  must  be 
deemed  imperfect,  and  ni>t  accounted  unto  justification  ;  nor  the 
best  robe,  though  it  be  the  white  linen,  the  saints'  righteous- 
ness, whose  garments  are  washed  and  made  white  in  the  blood 
of  the  Lamb. 

Christ's  everlasting  righteousness,  holiness,  love,  faith,  pa- 
tience, &c.  wherein  he  perfectly  obeyed  the  Father,  and  re- 
signed up  to  his  will  both  in  doing  and  suffering,  were  inherent 
in  him  ;  and  therein,  and  for  that  cause,  his  obedience  and  sac- 
rifice was  most  acceptable,  and  a  sweet  smelling  savour  to  God„ 
Not  with  respect  to  the  murderous  act  of  those  that  crucified 
and  slew  him  ;  but  with  respect  to  that  inherent  holiness,  ever- 
lasting righteousness,  and  eternal  spirit,  by  which  he  offered  up 

*  Many  more  comparisons  and  instances  might  be  produced  to  evince  hov 
inconsistent  our  opposers  are  with  the  true  apostles  and  their  doctrine. 


428 

himself,  a  Lamb  without  blemish,  and  a  spotless  sacrifice  to  God, 
and  always  did  those  tilings  that  pleaded  him.  Jolin  viii.  ii9. 
And  ot  the  same  everlasting  righteousness  must  ever^  true  be- 
liever partake  in  himself,  by  the  same  eternal  spirit  by  winch 
the  saints  were  both  washed,  cleansed,  sanclihed,  and  justified. 
1  Cor.  vi.  11.  The  same  eternal  spirit,  the  sanje  power, 
the  same  righteousness,  the  same  holiness,  the  same  faith, 
the  same  love,  the  same  patience,  &c.  that  was  in  Christ,  do 
they  partaice  of,  who  truly  lollow  him  and  walk  in  his  su  ps, 
having  his  life  manifest  in  them,  and  having  reteived  the  spirit 
of  the  Son,  which  receives  of  his  ihings,  and  giveth  them  to 
those  who  walk  after  the  spiiit,  and  not  alter  tlu  flesh. 

Obj.  «  What  can  we  give  to  G(»d  for  our  souls,  proportionable 
to  so  great  a  loss,  to  so  great  suffering?  banciification  anu  holi- 
ness ?  or  a  little  faith,  and  the  works  that  follow  ?  This  is  likely 
to  do!" 

Answer.  A  groundless  objection,  in  the  first  place  ;  no  man 
can  redeem  his  brother,  nor  give  to  God  a  ransom  fi)r  himj 
for  the  redemption  of  the  soul  is  precious,  and  that  which 
cannot  be  procured  without  a  price  ot  infinite  value.  Christ 
gave  himself  a  ransom  for  all.  It  is  Christ  himself  that  ran- 
soms,  saves  and  redeems  the  soul  to  God,  and  that  through 
sanctification,  or  washing  of  regeneration  j  and  Christ  is  made 
unto  us  who  believe  in  him,  both  righteousness,  sanctifieaiion, 
and  redemption.  However,  this  man  undervalues  sanctification 
and  a  little  faith ;  and  though  it  be  the  gift  of  God  to  us.  (and 
not  ours  to  him,)  and  the  saints'  victory,  we  have  not  given  to 
God  the  ransom  nor  the  price.  He  loved  us  first,  and  therelttre 
we  love  and  believe  in  him.  And,  •'  in  this  was  manifested  the 
love  of  God  towards  us,  because  he  sent  his  only  begotten  Son 
into  the  world  that  we  might  live  through  him."  1  John  iv.  p.  101. 

Again  :  though  the  phrase*"  merit  of  Christ's  blood  and  suf- 
ferings," is  not  a  scripture  phrase  ;  yet  the  worth  and  value 
thereof,  with  respect  to  man's  salvation,  we  never  disesteemed, 
since  we  knew  the  true  and  spiritual  application,  virtue,  and  ef- 
fects of  his  blood,  &c.,  through  his  light  and  spirit,  to  the  purg- 
ing our  consciences,  cleansing,  and  justifying.  Which  yel  is  an 
inward  experience,  not  shut  out  nor  put  afar  off"  by  the  true 
Church,  svhom  God  hath  purchased  with  his  own  blood,  not  re- 
deemed with  corruptible  things,  but  with  the  precious  blood  of 
Christ,  which  therefore  is  inc((rruptible.  Acts  xx.  28.  1.  Pet.  i. 
17,  18.  cited  by  S.  S.  But  then  he  egregiously  mistakes  in 
saying,  viz. 

**  Let  us  then  with  Paul  abhor  all  sanctification  in  us,  all 
holiness,  all  works  of  faith  whatever,  as  wrought  by  us,  in  com- 
parison of  what  we  spy  by  faith  in  Christ."  p.  102. 

Answer.  A  very  gross  mistake  and  perversion;  an  abuse  of 


429 

Paul,  and  of  those  hearers  to  whom  S.  S.  preaches  such  impious 
docuine.  It  was  noi  sanctitication  or  holiness  within,  nor  yet 
the  works  or  obedience  of  taith,  that  Paul  either  abhorred  or  re- 
jected ttjr  the  excellency  of  the  knowledge  of  Christ,  or  thai  he 
miglit  win  Christ.  But  it  was  his  former  confidence  in  the  flesh, 
his  own  self-rigiiteousness,  which  was  of  the  law,  and  all  those 
things  that  had  been  deemed  as  gain  to  him,  that  he  counted 
loss  for  Christ,  and  for  whom  he  suffered  the  loss  of  ail  those 
things,  and  counted  them  but  as  dung,  that  he  might  win 
Christ.  He  could  not  so  account  of  all  sanctification  or  holi- 
ness, wrought  by  Christ  within,  nor  of  the  works  of  faith. 
Phil.  iii.  4,  5,  6,  7,  8,  9.  Can  it  be  less  than  blasphemy,  (as  in 
this  man's  sense,)  thus  to  present  and  read  Paul  ?  viz  '<  1  abhor 
all  sanctificati(m  within,  all  holiness  and  works  of  faith  ;  and  I 
count  them  but  ail  lost,  for  the  excellency  of  the  knowledge  of 
Christ  Jesus  j  and  have  suffered  the  loss  of  all  my  inwai'd  holi- 
ness, sanctificatiim,  and  works  of  faith,  and  do  count  them  but 
dung,  that  I  may  win  Christ,"  6cc.  How  unlike  Paul,  odious, 
and  gross  it  is,  thus  to  pervert  his  words,  as  to  say,  *'  Let  us  with 
Paul  abhor  all  sanctification  in  us,"  ike.  Neither  doth  Paul 
make  any  such  difference  or  repugnancy  between  Christ's  in- 
ward work  of  sanctification,  and  the  excellency  of  his  knowl- 
edge ;  nor  between  being  in  the  faith,  or  obedience  thereof,  and 
being  in  Christ  and  his  righteousness ;  but  really  desired  that 
he  might  "  be  found  in  Christ,  not  having"  said  he,  <«  mine  own 
righteousness,  which  is  of  the  law  ;  but  that  which  is  through 
the  faith  of  Christ,  the  righteousness  which  is  of  God  by  faith." 
Phil.  iii.  9.  So  far  was  he  from  either  putting  the  righteous- 
ness of  faith  afar  off",  or  abhorring  sanctification  within,  that  he 
desired  to  have  it  and  be  possessed  of  it,  as  one  found  in 
Christ. 

Jrgu.  12,  13.  *«  For  that  only  doth  God  justify  us,  which  doth 
suffice  to  turn  away  his  wrath  from  us,  and  satisfy  his  justice 
for  our  transgression.  But  Christ's  sufferings  only,"  &e. 

dnswer.  1  deny  his  minor,  as  it  depends  on  the  word  "  only  ;'* 
for  then,  why  are  not  all  those  in  the  world  justified,  for  whom 
Christ  suffered  and  died  ?  which  was  for  all  men.  He  tasted 
death  for  every  man,  for  the  sins  of  the  whole  world.  And  yet, 
he  that  believeth  not  on  the  Son  hath  not  life,  but  the  wrath  of 
God  abides  upon  him;  therefore  without  faith,  repentance,  and 
conversion,  which  are  effects  of  Christ's  inherent  righteousness" 
and  work,  the  wrath  is  not  turned  away,  nor  are  men  justified. 

Obj.  «'  Let  us  then  place  no  confidence  in  sanctification,  holi- 
ness, faith,  and  the  works  that  follow,  as  if  these,  (laying  aside 
Christ's  death  on  the  cross,)  could  turn  away  God's  wrath,"  &c. 

Reply.  Herein  he  varies  fnun  his  argument  before,  which 
was,  "  that  Christ's  sufferings  only  can  turn  away  wrath,  justi- 


430 

fy,"  &c.  Note,  it  is  not  sanctification,  holiness,  faith,  &c.  only, 
that  can  do  it,  without  Christ's  death,  or  laying  it  aside.  But 
while  he  here  implies,  that  sanctification,  holiness,  faith,  &c., 
with  respect  to  Christ's  deat!i,  can  turn  away  wrath,  he  hath 
c«)ntradicted  his  own  argument  before  of  Christ's  sufferings 
only,  which  also  cannot  be  slighted  ;  nor  his  death  made  void, 
where  true  faith  and  sanctification  in  him  are  enjoyed.  For 
therein  Christ  himself  is  enjoyed,  and  we  dare  not  preach  nor 
own  such  doctrine,  as  "  to  abhor  all  sanctification  in  us  ;"  nor 
the  having  no  confidence  in  faith  and  sanctification,  which  are 
wrought  in  the  soul  by  Christ  Jesus. 


CHAPTER  IV. 

Of  satisfaction ;  some  serious  considerations  further  opening  the 
doctrine  and  sense  of  our  opposers. 

Obj.  "  God  will  not  justify  us  without  full  satisfaction  to  his 
justice  for  our  sin."  page  103,  104. 

Reply,  And  wJiat  kind  of  satisfaction  is  it,  that  he  thinks  this 
justice  requires  ?  We  confess  a  satisfaction,  or  answering  his 
good  pleasure,  in  and  by  Christ  Jesus  ;  but  about  the  manner  of 
it,  as  supposed  and  stated,  we  differ.  See  how  the  man  states  it. 
He  concludes  it  must  be  "  a  punishing  our  fall." 

<»  1.  From  God's  judgment.  2.  God's  truth,  3.  God's  will 
and  purpose." 

What  is  his  ground  from  these  ?  See  his  answer,  viz. 

« 1.  God  hath  said,  '  in  the  day  thoueatest  thereof  thou  shalt 
die.'     2.  '  Cursed  is  he  that  continues  not  in  all,'"  &c.  p.  104. 

Reply.  God's  truth  is  concerned  in  his  gracious  promises,  both 
absolute  and  conditional,  as  well  as  in  his  conditional  threats. 
And  let  it  be  considered,  1.  That  man's  dying  in  the  day 
he  so  eat,  was  the  fruit  of  his  fall  into  a  state  of  misery, 
in  dying  from  that  state  of  righteousness  and  felicity  he 
was  in  before  ;  and  it  was  the  natural  effect  of  his  trans- 
gression ;  and  yet  not  so  as  that  God  was  absolutely  bound 
to  bring  eternal  death  on  man  in  that  day.  Nor  was  divine 
justice  so  narrowly  tied  up,  or  short  sighted,  as  not  to  reserve  a 
remedy,  for  God  had  the  seed  of  the  woman  in  his  eye.  And 
divine  justice  doth  not  require  that  eternal  death,  or  tlie  second 
death,  shall  remain  upon  any  but  the  finally  impenitent,  who 
continue  in  sin  under  the  power  of  the  first  death.  For  all  those 
who  return  to  God  and  receive  Christ  the  promised  seed,  he 
proves  to  them  both  a  just  God  and  a  Saviour.    Neither  justice 


431 

nor  the  curse  of  the  law  can  limit  him  from  showing  mercy,  re- 
mission, .>r  salvation  to  the  creature,  upon  true  repentance  and 
faitli  in  Christ  Jesus,  who  overcomes  the  world  and  the  evil  na- 
ture, from  whence  those  cursed  actions  have  sprung,  mention- 
ed Deut.  xxvii.  15,  to  (he  end  of  the  chapter.  And  it  is  i  rue,  the 
Jews  outward,  wlio  reji-eti  d  the  i-i^hteousness  of  faith,  (that  is 
received  in  the  Spirit,)  when  Christ  was  set  forth,  and  brought 
their  righteousness  from  the  letter  of  the  law,  did  strictly  and 
formally  bring  themselves  under  the  curse  thereof,  when  they 
continued  not  in  all  that  was  written.  "  But  there  is  no  con- 
demnation, (or  curse.)  to  them  that  are  in  Christ  Jesus,"  [my 
opposer  leaves  out  what  follows,  viz.]  *'  that  walk  not  after  the 
flesh,  but  after  the  Spirit."  Rom.  viii.  1.  p.  106. 

Yet  *'  what  the  law  saith,  it  saith  to  them  that  are  under  it, 
that  every  mouth  may  he  stopped,  and  all  the  world  may  be- 
come guilty  before  God."  This  law  therefore,  as  thus  convict- 
ing, is  spiritual,  and  tends  to  man's  conversion,  in  that  it  is  to 
prepare  him  for  mercy,  which  divine  justice  doth  not  hinder, 
nor  detain  the  world  under  guilt.  Divine  truth  being  con- 
cerned in  the  gracious  promises,  which  are  yea  and  amen  in 
the  promised  seed  that  ransoms  man,  slays  the  enmity,  crucifies 
the  transgressors,  or  first  birth  which  must  die,  upon  which  the 
law  and  its  sentence  of  death  must  pass.  And  man  that  is  guilty 
must  feel  this  in  himself  before  he  be  delivered  into  that  state 
wherein  there  is  no  condemnation,  or  be  united  to  the  Lord  who 
kills  and  makes  alive.  So  that  neither  justice  nor  truth  in  the 
law  are  frustrated ;  the  law  is  not  made  void  through  faith,  but 
established  in  the  spirituality  and  purity  of  it ;  the  righteous- 
ness of  the  law  being  fulfilled  in  them  that  walk  not  after  the 
flesh,  but  after  the  Spirit.  And  it  is  said,  that  '*  the  righteous- 
ness of  God  without  the  law  is  manifested,  being  witnessed  by 
the  law  and  the  prophets,  even  the  righteousness  of  God,  which 
is  by  the  faith  of  Jesus  Christ  unto  all  and  upon  all  them  that 
believe."  (Rom.  iii*)  Christ  came  to  **  condemn  sin  in  the  flesh  ;^^ 
and  is  "  the  end  of  the  law  for  righteousness,  to  all  them  that  be- 
lieve," and  not  for  the  continuance  of  unrighteousness.  And 
where  sin  is  put  an  end  to  by  Christ,  the  curse  and  condemna- 
tion of  necessity  ceaseth  with  it,  and  the  righteousness  of  faith 
takes  place  in  the  soul. 

Obj.  «'  Adam  hath  sinned — we  are  by  nature  children  of  wrath 
in  our  own  persons  ;  we  have  failed,  hence  God's  wrath  is  up 
against  us,  God  burning  in  his  wrath  is  ready  to  condemn  us,  to 
take  vengeance  on  us,  to  consume  us  as  fire;  not  to  justify  and 
acquit  from  our  ill  deserts,  &c.  If  burning  ten  thousand  millions 
of  years  in  hell  is  not  enough  to  turn  away  his  wrath,"  &c.  p.  102. 

Jteply,  Thus  he  hath  defined  divine  justice,  as  he  thinks^ 


432 

(which  is  further  spoken  to  hereafter ;)  but  upon  wliom  does  he 
suppose  it  must  be  thus  satisfied  ? 

S.  S.  "  Justice  is  satisfied  upon  transgression."  p.  103. 

Rtply.  Then  upon  rebellious  transgressors,  and  not  upon 
Christ,  who  was  always  innocent,  and  did  the  things  well  pleas- 
ing to  the  Father;  and  therefore  divine  justice  could  never  burn, 
nor  take  such  vengeance  on  him  for  satisfaction,  and  let  the 
guilty  go  free  ;  for  to  do  so  could  not  be  justice.  Satisfaction, 
as  it  relates  to  the  undergoing  the  penalty  of  the  law  due  for 
the  injury  done,  justice  can  only  require  of  the  offender  and 
guilty,  for  wliom  the  law  was  made  ;  not  of  the  innocent  or 
righteous,  for  whom  the  law  was  not  made.  But  where  then 
would  be  the  mercy  or  forgiveness  to  the  poor  creature  that 
hath  sinned,  if  God  were  so  engaged  to  burn  in  his  wrath,  and 
take  the  full  vengeance  upon  lost  man  ? 

S.  S.  '*  His  truth  engageth  him  to  execute  his  justice  in  pun- 
ishing sin,  yea  to  the  full  ;  should  mercy  ofler  to  pronounce  any 
man  absolved,  his  sin  unpunished,  truth  would  stop  the  mouth 
of  mercy,  and  say,  hold,  I  have  *  cursed,"  &c.  p.  104. 

Reply.  What  strange  and  lamentable  division  would  this 
make  in  God  !  and  how  variable  and  in  contrariety  with  him- 
self.^ And  how  contrary  to  the  testimonies  of  his  faithful  wit- 
nesses hath  this  man  rendered  God  ?  As  if  absolute  revenge 
and  wrath  towards  all  mankind  did  bear  the  sole  sway  in  him 
over  all,  both  his  love,  goodness,  and  mercy  !  Oh  sad !  Is  not 
his  mercy  over  all  his  works  ?  and  hath  he  not  forgiveness  in 
store,  unto  whom  it  is  said,  "  who  is  a  God  like  unto  thee,  that 
pardoneth  iniquity  and  passeth  by  the  transgression  of  the 
remnant  of  his  heritage,  he  retaineth  not  his  f  anger  forever, 
because  he  delighteth  in  mercy  ?"  Mica.  vii.  18.  "  The  Lord 
God  merciful  and  gracious,  forgiving  iniquity,  transgression 
and  sin."  Exod.  xxxiv.  fi,  7.  So  that  even  in  the  law  God's 
mercy  and  forgiveness,  as  well  as  his  threats,  were  signified, 
which  his  truth  must  needs  be  concerned  in. 

Is  it  not  evident  that  God  is  not  engaged  under  revenge,  nor 
his  mercy  and  truth  divided  or  opposite,  as  this  man  renders 
him  ?  For  both  must  be  received,  and  have  their  place  where 
judgment  and  mercy  meet,  and  men  through  the  law  become 
dead  unto  the  law,  so  as  to  know  Christ  to  live  in  them,  and 
through  God's  judgment  and  chastisements  to  find  a  ransom 
and  an  atonement.  And  God  hath  power  to  turn  away  wrath, 
as  he  doth  upon  men's  true  repentance,  humiliation,  and  return 
to  him  ;  as  when  the  king  *«  humbled  himself,  the  wrath  of  the 
Lord  turned  from  him,"  2  Chron.  xii.  12.     And  also  Hezekiah 

•  Truth  saitli  not  this  to  Christ,  but  to  the  offenders.  Deut.  xxvli. 
t  A  testimony  against  S.  S.'s  doctrine. 


433 

seeing  the  wrath  of  the  Lord  upon  Judah  and  Jerusalem  foP 
their  doing  evil  in  liis  siglit,  and  turning  their  hacks,  &e, 
saitl,  ••>iow  is  it  in  mine  litart  to  make  a  covenant  vviih  the 
Lord  God  ul  Israel,  tiiat  liis  fierce  wrath  may  turn  away  from 
lis."  2  Chron.  xxix.  8,  10.  And,  in  the  king's  letters;  •»  Be  ye 
nor  stift' necked,  but  yield  yourselves  unto  tlie  Lord  ;  serve  the 
Lord  ^our  God,  that  the  fierceness  of  his  wrath  may  turn  away 
irom  }ou.''  'i  Chron.  xxx.  6,  8.  I'he  king  did  not  conclude, 
that  the  curses  prcmounced  before  in  Deut.  xxvii.  against  offen- 
ders, did  oblige  God  to  perpetual  revenge,  or  not  to  turn  away 
his  fierce  wrath,  if  the  people  turned  from  their  iniquities. 
And  the  Lnrd  said  unto  his  church  that  was  to  be  gathered  of 
the  Gentiles:  •»  In  a  little  wrath  1  hid  my  face  from  thee  for  a 
monuni  ;  but  with  everlasting  hiving  kindness  will  I  have  nier- 
c^  on  thee,  saith  the  Lord  thy  redeemer."  Isa.  liv.  8.  And  con- 
cerning Israel,  whose  heart  was  not  right-  with  God,  neitiier 
were  they  steadfast  in  his  covenant  ;  it  is  written  :  ••  But  he 
being  full  of  compassion,  forgave  their  iniquity,  and  destroyed 
them  not ;  yea,  many  a  time  turned  lie  his  anger  away,  and 
did  not  stir  up  all  ttis  wrath  ;  for  he  remembered,  that  they 
were  but  flesh."  &c.  Psal.  Ixxviil.  37,  38.  Yea,  in  the  midst 
of  judgment  and  in  wrath  he  hath  remembered  mercy  ;  ••  righ- 
teousness, and  equity  are  the  establishment  of  his  throne; 
mercy  and  truth  go  before  his  face."  Fsal.  Ixxxix.  14-.  See 
how  consistent  his  mercy  and  truth  are,  also  Psal.  Ivii.  3,  Ixi.  7, 
xcviii.  3,  ciii.  8  cxv.  1,  cxix.  6i,  cxxx.  7. —  Dan.  ix.  4. 

Therefore  neither  his  justice,  law  nor  truth  could  intend, 
or  be  any  limitation  or  tie  to  his  power  or  sovereignty,  not  to 
turn  away  his  wrath,  or  show  mercy  to  them  that  turn  away 
from  evil;  and  »'  mercy  rejoiceth  against  judgment,  or  condem- 
nation." Jam.  ii.  IS.  His  truth  is  far  trim  stopping  the  mouth 
of  mercy,  Yea^  it  is  evident  to  the  spiritual  travellers,  that 
although  God  hides  his  face,  and  sends  forth  his  terrors  because 
of  men's  iniquities  and  sins,  he  hath  power  to  turn  away  his 
wrath,  extend  pardon,  and  show  the  light  of  his  countenance 
(as  he  really  doth)  when  men  turn  from  iniquity,  and  depart 
from  evil,  and  with  broken  hearts  submit  themselves  to  his 
power,  who  keepeth  the  covenant  and  merey  to  them  that  love 
him,  and  keep  his  commandments.  Dan.  ix.  And  for  any  to 
deny  him  this  power  and  sovereignty  in  himself,  to  show  mercy 
and  forgiveness,  is 

1.  To  deny  the  true  God  to  be  God.  2.  To  deny  his  love  and 
goodness.  3.  T«)  den>  his  cunnlpotency,  infiniteness,  and  per- 
fection. 4.  To  render  Godless  gracious  and  kind  than  his  Son. 
5.  To  debase  God's  power,  glory,  and  sovereignty  below  the 
prerogative  of  earthly  princes,  which  is  best  shown  in  mitiga- 
ting, rather  than  in  exacting  the  rigor  of  laws  ;  in  acts  of  par- 

3  1 


434 

don  or  grace,  rather  than  the  severity  of  revenge  upon  the 
subjects.  <).  To  cnnclude  that  God  cannot  Jurgive  sin  or 
drbt,  but  must  have  full  payment,  or  use  the  utmost  revenge 
or  rigor  f»»r  satisfaction,  whether  on  the  debtor  or  surety,  is  con- 
trary to  Christ's  similitude  of  the  kingdom  of  heaven,  as  likened 
to  a  king  tiiat  had  compassion  on  his  servant,  wben  he  fell 
down  and  worshipped  him,  and  forgave  him  all  his  debt  of  ten 
thousand  talents.  It  blasphemously  renders  God  like  the  same 
servant,  in  his  want  of  patience  towards  his  fellow-servant,  ta- 
king him  by  the  Ibroat  and  casting  him  into  prison  for  his  hun- 
dred pence,  so  that  the  Lord  was  wrotb  with  this  unmerciful 
servant,  and  delivered  him  to  the  tormentors,  ike.  See  Mat.  xviii. 
7.  To  represent  God  thus  cruel  and  revengeful,  either  to  man 
or  to  Christ  in  his  stead,  that  he  cannot  otherwise  pardon  sins 
past  before  conviction,  without  such  a  rigid  satisfaction  or  pay- 
ment, is  to  deny  him  to  be  a  just  God  and  a  Saviour,  when  be- 
sides him  there  is  no  Saviour.  Or  as  if  to  be  a  Saviour  were 
inconsistent  with  his  being  a  just  God,  contrary  to  his  own  plain 
testimony  ;  see  Isa.  xlv.  14,  15.  chap,  xliii.  10,  11,  12,  and 
xlix.  26,  and  Ixiii  8.  Jer.  xiv.  8.  Hos.  xiii.  4.  1  Tim.  i.  1.  chap, 
iv.  10.  Tit.  iii.  4,  5.  Jude  xxv.  And  thus  saith  the  Lord  God, 
unto  the  seed  of  Jacob,  «'  I,  even  I,  am  the  Lord,  and  beside  me 
there  is  no  saviour  :  I,  even  I,  am  he  that  blotteth  out  thy  trans- 
gressions for  mine  own  sake,  and  will  not  remember  thy  sins." 
Isa.  xliii.  11,  25. 

Ourop|>oser  having  justified  the  wicked,  and  rendered  God 
cruel,  we  must  now  take  a  view  of  his  condemning  the  Just  One, 
for  whose  dignity  I  tlius  appear  on  the  behalf  of  God  and  the 
Son  of  his  love.  The  man  having  taken  pains  to  justify  such 
as  have  nothing  but  matter  of  condemnation  in  them,  let  us  now 
take  notice  what  honour  he  hath  ascribed  to  the  Son  of  God, 
and  what  entertainment  he  allows  him,  while,  to  justify  the 
condemnable,  he  condemns  him  as  with  wrath  and  vengeance, 
(which  some  call  justice  vindictive,)  whereby  he  reckons,  the 
sins  of  the  world  *'  were  punished  in  Christ." 

He  allegeth  Rom.  viii.  32, ««  He  that  spared  not  his  own  Son, 
but  delivered  him  up  for  us  all.  What  made  God's  justice  lay  on 
so:  Did  Christ  ever  by  sin  provoke  to  this  ?  Will  God  punish 
where  there  is  no  sin  ?  i'his  is  an  ocular  demonstration."  p.  104. 

Reply.  God  spared  not  his  own  Son  from  w hat  he  was  to  do 
and  suffer,  hut  d«'livered  him  u])  for  us  all  ;  yet  not  to  his  '<  own 
revenge  or  burning  wrath"  incurred  by  sin.  but  to  be  a  sacrifice 
for  sinners.  Christ  could  not  be  the  subject  of  the  wrath  that 
is  due  to  sin,  he  being  the  mediator  between  God  and  man  that 
had  sinned.  No  more  could  the  act  of  those  wicked  hands  and 
murderers  that  crueified  him,  he  counted  an  act  of  God's  justice, 
"laying  on  so,"  as  fidly  punishing  the  sin  of  the  world  in  the  Son 


435 

of  his  love  ;  for  this  is  contrary  to  his  raediatorship,  and  to  his 
bcHiy;  a  sacrifice  of  a  sweet  smelling  savour  to  Gud,  both  for  a 
pacification  and  putting  away  sin.  It  behoves  a  mediator  and 
advocate,  to  be  a  man  of  interest  and  favour  with  the  king,  and 
not  an  object  of  his  hatred,  else  he  could  not  prevail  for  others, 
if  himself  were  so  out  of  favour. 

S.  S.  *♦  The  faith  of  a  believer  that  is  justified  can  here  see 
justice  punishing  his  transgression,  and  that  he  is  not  justified 
without  full  satisfaction  to  justice.  God  hath  punished  then  the 
sins  of  all  that  are  justified  in  Jesus  Christ."  p.  104. 

Reply.  See  here  how  the  man  hath  condemned  \Ue  just  that 
never  sinned,  unto  the  punishment  due  to  sin.  See  how  he  has 
thundered  out  against  Jesus  Christ.  The  burning  wrath  and 
hell  fire  incurred  by  sinners,  must  now  be  Christ's  punishment. 
Oh,  wonderful  justice!  There  was  never  such  divine  justice 
known  or  heard  of  from  just  men  or  justified  persons.  How 
could  God  be  thus  angry  with  his  ever  beloved,  innocent  Son, 
whom  he  both  freely  gave  and  upheld  in  his  love  through  all  his 
sufferings  ?  For  God  was  in  Christ  reconciling  the  world  to 
himself,  bearing,  forbearing,  and  sympathizing  with  him  in 
Spirit  in  his  sufferings,  wherein  Christ,  as  maiif  was  accepted 
as  a  most  acceptable  sacrifice.  His  bearing  the  sin  of  many, 
tasting  death  for  every  man,  was  not  by  w  ay  of  revenge  or  w  rath 
from  the  Father,  nor  the  punishment  due  to  the  world's  sin;  for 
tasting  death  is  far  short  of  eternally  dying.  The  prophet  said, 
«  Surely  he  has  borne  our  griefs,  and  carried  our  sorrows,  yet 
we  did  esteem  him  striken,  smitten  of  God  and  afflicted  ;  but  he 
was  wounded  f(»r  our  transgressions;  he  was  bruised  for  our 
iniquities;  the  chastisement  of  our  peace  was  upon  him."  Isa. 
liii.  Man's  transgression  was  the  burtlien  and  cause  of  his 
grief  and  stiffering;  however  some  esteemed  him  smitten  or 
plagued  of  God.  *♦  He  hath  borne  our  griefs  and  carried  our 
sorrows,"  &c.  Such  as  suffer  with  Christ,  and  lie  under  the 
sense  of  their  burthen,  do  not  lay  all,  both  the  sorrow  and  pun- 
ishment of  sin,  upon  Christ.  Such  do  not  say,  "Christ  was 
sorry  or  repented  for  us,  therefore  we  need  not ;"  or,  »♦  Christ 
was  chastised  and  afflicted  in  his  person  for  us,  therefore  we 
need  not  be  chastised  nor  afflicted — for  sin  past  Christ  made 
intercession,  therefore  we  need  not  pray."  This  were  not  to 
know  the  fellowship  of  his  sufferings,  nor  to  be  conformalile  to 
to  his  death,  n(»r  baptised  with  his  baptism.  Besides,  the  chas- 
tisemtnt  of  (»ur  peace  upon  him,  was  not  revenge  nor  burning 
icraili  from  God.  Chastisement  and  vengeance  are  two  things. 
God's  chastisement  is  in  love,  not  in  revenge.  It  pleased  the 
Lord  to  bruise  him  who  had  done  no  vi(dence,  (Isa.  liii.)  by  de- 
livering him  up  to  suffer  and  bear  our  sorrows  and  griefs.  An 
act  of  liis  good  pleasure,  not  of  revenge  or  wrath.     How  could 


436 

it  be  justice,  fully  to  punish  tlie  innocent  for  the  wicked's 
offfMice  ?  Is  it  not  blasphemy  to  charge  God  with  such  cruelty 
and  injustice  i 

Obj.  '*  Every  known  sin  is  a  wilful  rejection  of  infinite  good- 
ness, a  free  choice  oi  infinite  displeasure,  &c.  It  thereiore 
carries  infinite  demerit  with  it ;  and  nothing  short  of  infinite 
punishment,  or  sufferings  of  infinite  wrath,  ean  possibly  sufiice 
to  satisfy  for  it."  p.  105. 

Reply.  Woe  unto  them  that  persist  in  sin,  and  reject  Christ's 
inherent  or  inward  righteousness  for  such  a  satisj'adion  as  this 
of  iiifinite  jfunishment,  &c.  or  that  believe  their  sins  were  thus 
punished  in  Christ,  and  thereupon  continue  in  sin  !  Woe  unto 
you  that  thus  justify  the  wicked  and  condemn  the  innocent  I 
God's  contrf»versy  is  against  you  :  you  are  afflicting,  oppress- 
ing, and  crucifying  the  just  with  your  iniquities,  treading  under 
foot  the  Son  of  God,  rejecting  the  blood  of  the  covenant.* 
You  are  guilty  i)f  the  body  and  blood  of  Christ,  as  much  as 
they  were  that  condemned  him,  and  said  he  was  guilty  of 
death.  Your  doctrine  imputes  the  sin,  guilt,  and  punishment 
thereof  to  Christ.  You  have  estfem<d  him  plagued  of  God, 
but  you  have  jiierced  him  and  grieved  him  by  your  iniquity  and 
hypocrisy.  Take  heed  of  wilful  sinning,  and  rejecting  the 
goodness  of  God,  lest  there  remain  no  m»)re  a  sacrifice  for  you. 
Kepent,  repent,  repent ;  return,  return,  return  to  the  Lord 
God,  before  his  wrath  sweep  you  away  into  perdition. 

Further  he  says  :  "None  but  God's  equal,  and  this  is  God 
himself  in  our  nature,  is  capable  of  satisfying  God  for  sin- 
Christ  received  the  stroke  of  God's  justice,"  &c.  p.  105. 

Reply.  One  while  he  states  this  satisfaction  to  be  only  by 
way  of  punishing  men's  sin  in  Christ,  and  now  it  is  *»  God  him- 
self" that  *»  satisfies  God."  This  is  of  an  absurd  and  hlasphe- 
inous  tendency,  as  if  God  punished  himself;  or  as  if  God 
satisfied  God  with  infinite  punishment  or  suftering  of  infinite 
wrath.  And  what  is  this  but  to  divide  God  against  himself? 
Yet  we  may  find  out  a  better  sense  for  the  words  before,  "  that 
God  and  Christ  were  one  and  inseparable  in  the  suffering  and 
affliction  ;"  that  his  soul  bore,  as  the  spirit  of  God  was  burthen- 
ed,  afflicted,  and  grieved  under  the  weight  and  |>ressure  of  man's 
iniquity  and  sin.  However,  this  was  not  of  the  nature  of  strict 
jfaymentf  made  to  God  by  himself  in  man's  stead,  much  less  to 
punish  man's  sin  in  Christ  with  infinite  wrath. 

Question.  "  Can  faitli  and  the  works  that  follow,  without  the 
imputation  of  Christ's  sufferings,  satisfy  God's  majesty  for  our 
sin  ?"  p.  105. 

*  As  S.  S.  hath,  p.  105.  Also  his  brother  T.  Danson  saith,  "Christ  was 
«ot  innocent,  but  guilty  of  our  sins,  when  he  suffered."  Synops.  p.  36,  40. 


487 

Answer,  Here  he  misses  the  true  state  of  the  controversy  or 
question,  which  should  rather  be,  can  your  imputation  of 
Christ's  siiflVrings,  without  true  taith  and  the  obedience  or 
•Works  thereof,  either  satisfy  God's  majesty  ior  sin,  or  justify 
men  ?  While  he  implies  no,  he  hath  given  away  liis  cause,  by 
graniiiig,  that  the  sufiVrings  of  Christ  alone  cannot  justify  men 
without  true  faith  and  obedience  to  him. 

'♦  iiy  so  much  was  Jesus  made  the  surety  of  a  better  testa- 
ment."   Heb.  vii.  22. 

This  is  no  proof  that  your  sins  were  imputed  to  him,  as  pun- 
ished in  him  b\  tl»e  suflForingof  infinite  wrath,  which  to  athrm^ 
renders  him  no  better  than  a  transgressor,  guilty  of  your  sins, 
as  your  bn»ther  T.  D.  hath  affirmed.  Which  is  mucli  beneath 
liis  being  mediator  or  the  surety  of  the  new  testament,  which 
he  was  made  the  surety  of,  to  ensure  and  make  good  the  promi- 
ses and  privileges  thereof  to  true  believers,  which  are  all  yea 
and  amen  in  him  ;  and  to  enable  us  to  obey  and  perform  those 
terms  and  conditions  of  the  new  testament  or  covenant,  which 
concern  us.  For  we  cannot  receive  the  promises  but  in  him, 
nor  discharge  or  pay  our  duty  without  him  ;  therefore  he  is  the 
mediator  of  the  new  covenant ;  he  is  our  high  priest,  made  with 
the  oath  of  God,  and  continueth  for  ever;  '•  wherefore  he  is  able 
to  save  them  to  the  uttermost  that  come  unto  God  by  him,  see- 
ing he  ever  liveth  to  make  intercession  for  them."  Heb.  vii. 
21,  25,  28.  chap.  xii.  24.  chap.  ix.  14,  15. 

But  if  God's  justice  be  fully  satisfied  for  your  sins  by  the 
sufferings  of  Christ,  and  for  them  only  God  justify  men,  and 
secure  them  from  condemnation,  it  being  against  justice  itself 
to  punish  those  sins  a  second  time,  that  have  been  punished 
to  the  full  already,  (as  he  saith,  p.  106,)  how  then  shall 
God  render  to  every  man  according  to  his  works  ?  <<  Indig- 
nation and  wrath  to  them  that  are  contentious  and  obey  not 
the  truth,  but  obey  unrighteousness.'"'  Will  they  be  able  to 
plead  this  doctrine  before  His  tribunal :  *<  Lord,  thou 
hast  punished  our  sins  to  the  full  in  thy  Son  Christ :  it  is 
against  justice  itself  to  punish  them  a  second  time ;  for  Christ 
died  for  all  men,  tasted  death  for  every  man,  gave  himself  a 
ransom  for  all  for  a  testimony  in  due  time  ?"  But  if  this  were 
a  punishment  of  their  sins  to  the  fuW,*  then  how  could  justice 
punish  them  again  with  indignation  and  wrath?  «»  But  glory, 
honour  and  peace  to  them  that  do  good,  to  the  Jew  first,  and  also 
to  the  Gentile,  to  them  that  through  patient  continuing  in  well- 
doing, seek  for  glory  and  immortality,  eternal  life."  Rom.  ii. 
Sucli  do  not  plead  Christ's  doing  good  and  suffering  only  for 
them  in  his  person,  to  justify  and  excuse  them  for  sinning  in 

*  Christ's  tasting  death  for  every  man  could  not  be  the  same  with  the  full 
punishment  that  is  due  for  sin. 


43S 

their  persons,  or  to  cloak  their  doing  evil  all  their  life  long, 
though  sin-pleasing  h}  poerilesthus  endeavour  to  indulge  thtm- 
selves  and  others  in  their  iniquities.  But '*  he  nut  dtceived, 
God  will  not  be  mocked  ;  such  as  you  sow,  such  shall  you  reap." 

S.  S.  accuses  me  with  saying,  ♦»  satisfaction  is  not  needful ;" 
quoiing,  ♦♦  Divin.  of  Christ."  p.  62.  And  then  cries,  ♦»  such 
blasphemy  is  this  man  not  afraid  to  utter;  the  Lord  convince 
and  humble  him."  p.  106. 

To  which  I  say,  thou  hast  wronged  me  ;  those  are  none  of  my 
words ;  the  Lord  humble  thee  for  thy  belying  me,  this  is  not 
the  first  time.  If  thou  or  any  reader,  do  but  moderately  view 
my  book  find  the  pagequoted  by  thee,  it  will  plainly  appear,  that 
to  say  "satisfaction  is  not  needful,"  are  none  of  my  words.  For  it 
is  very  plain,  that  I  have  not  denied  that  satisfaction  which  was 
in  Christ ;  but  have  objected  against  the  manner  of  their  stating 
it,  and  the  sinful  tendency  of  their  notion  about  it.  1.  Against 
their  making  satisfaction  the  effect  of  God's  full  revenge,  or  the 
execution  of"  vindictive  justice,"  (as  their  phrase  is,)  on  his  in- 
nocent Son,  thereby  to  clear  the  guilty.  2.  I  have  distinguish- 
ed between  God's  chastisement  and  revenge.  3.  That  the  in- 
tent and  end  of  God's  people  undergoing  his  chastisements  or 
correction,  (according  to  Jer.  x.  2*. — Heb.  xii.  9,  10,  11.)  and 
their  partaking  of  the  fellowship  of  Christ's  sufferings,  is  that 
they  might  be  partakers  of  his  holiness,  live  and  reign  with  him. 
4.  I  have  plainly  told  my  opposers,  "  that  if  man  continue  in 
rebellion  against  Christ,  rejecting  his  love  and  grace,  his  suf- 
ferings and  satisfaction  will  not  free  them  from  the  severity  of 
God,  nor  from  the  execution  of  his  judgment,  which  is  commit- 
ted to  Christ,"  &c.  Divin.  of  Christ,  p.  62,  63.  The  truth  of 
what  I  have  written  in  the  said  book,  in  the  plainness  and  sim- 
plicity of  it,  stands  over  the  subtility  of  my  opposers,  and  re- 
mains unanswered;  and  instead  of  an  honest  or  moderate  an- 
swer, this  man  does  but  pervert,  curtail,  tautologize,  and  pick 
at  my  words,  and  abuse  me.  He  doth  not  so  much  as  seriously 
take  notice  of  the  stress  of  my  objections,  but  over  and  over  im- 
poses his  opinion,  and  brings  a  very  unfit  instance  for  God's 
judging  it  "  meet  to  punish  all  sin,  (or  that  all  our  sin  is  punish- 
ed,) in  his  Son  without  cruelty,"  &c.  where  he  saith,  "  if  God 
doth  damn  the  impenitent,  if  he  damns  the  fallen  angels,  he  is 
cruel."  p.  107. 

We  say,  no;  he  is  just.  But  is  this  and  his  punishing  your 
sins  in  his  Son  to  the  full,  a  fit  parallel  ?  Let  the  unprejudiced 
reader  judge.  He  then  grossly  imposes  and  begs  the  question, 
viz. 

"  And  for  that  person  who  is  God,  to  suffer  a  temporal  death, 
(though  in  his  human  nature  only,)  is  of  infinite  value,  an  infi- 
nite abasement,  a  stroke  of  infinite  wrath.    For  had  not  God's 


439 

wrath  against  sin  been  infinite,  he  would  not  thus  have  struck 
a  person  of  infinite  worth  and  dearness  to  him,  interposing  as  a 
surety  between  him  and  us  miserable  sinners.  For  God  in  our 
nature  to  suffer  what  he  did,  is  more  than  for  men  or  devils,  to 
siiftVr  God's  eternal  wrath  or  revenge.  This  wrath  more  clear- 
ly shines  in  the  infinitude  of  it  in  tiius  smitting=*  the  brightness 
of  his  glory  and  expjess  image  of  his  person,  than  in  the  eternal 
damnation  of  men  and  devils  in  the  unquenchable  flames  of  hell." 

Reply.  This  strange  language  against  God  and  Christ,  I 
shall  need  to  say  little  about ;  let  tliose  who  know  the  holy  scrip- 
tures see  how  unlike  them  it  is.  1  may  query  and  demand  of 
him,  1.  Where  do  the  scriptures  say,  that  God  suffered  a  tem- 
poral death  as  a  stroke  of  infinite  wrath  ?  2.  That  in  infinite 
wrath  he  struck  a  person  of  infinite  worth  and  dearness  to  him  ? 
3.  That  this  wratli  more  clearly  shines  in  the  infinitude  of  it  in 
thus  smitting  the  brightness  of  his  own  glory,  &c.  than  in  the 
eternal  damnation  of  men  and  devils,  &c.  If  I  should  conclude 
this  both  blasphemims  and  unscriptural  language,  that  thus  sets 
God  at  variance  with  himself,  or  as  smitting  and  punishing 
himself,  ike.  S.  S.  perhaps  would  be  ready  to  cry  out,  "  Oh 
blasphemy !"  and  charge  it  upon  me,  though  it  be  his  own,  the 
very  tendency  and  nature  of  his  doctrine.  The  matter  is  fully 
answered  and  refuted  before.  Again,  where  do  the  scriptures 
say,  that  God  punished  the  surety,  Christ,  for  our  sins,  and  for 
9  time  poured  forth  his  wrath  upon  him  for  our  iniquities?  (p. 
108.)  1  am  sure  the  scripture  he  cites,  says  the  contrary.  Isa. 
xlii.  1.  viz.  *'  Behold  mine  elect  in  whom  my  soul  delighteth." 
Could  he  then  pour  forth  his  wrath  upon  him  for  our  iniquities? 
Oh  !  be  ashamed  of  such  doctrine.  Could  either  the  chastise- 
mtnt  of  our  peace  on  him,  his  bearing  the  sin  of  many,  or  carry- 
ing our  griefs,  be  the  Father's  pouring  forth  infinite  wrath  upon 
him? 

That  it  is  for  "  Christ's  sake"  that  God  doth  pardon  **  upon 
repentance,"  is  very  true,  (it  is  well  he  grants  this  upon  repen- 
tance,) for  all  the  good  that  is  revealed  or  wrought  in  us,  that 
is  acceptable  to  God,  as  true  faith,  repentance,  obedience,  real 
righteousness,  ice.  is  all  of  Christ,  and  brought  forth  by  him  in 
that  soul  that  is  pardoned  and  justified  in  hijUf  or  accepted  in 
the  beloved.  But,  how  GotV  a  forgiveness  of  the  debt,  or  pardon 
of  the  offences,  agrees  with  the  surety's  full  payment  and  suf- 

*  Is  not  this  like  the  language  of  hell  ?  or  theirs  who  said  of  Christ:  **  will  ha 
kill  himself?"  And  "  he  is  guilty  of  death"  This  is  something  like  his  brother 
W.  Haworth's  affirming,  "  that  the  Father  poured  out  all  his  wrath  upon  his 
Son  Jesus  Christ,"  and  that  this  way  he  "  satisfied  vengeance,"  which  he  calls 
"  his  justice,"  in  his  epistle  to  their  "  Quaker  Converted  ;"  answered  by  John 
Crook,  and  W.  Bayly,  in  their  book  "  Rebellion  Rebuked  "  But  the  adversa- 
ries of  truth  shall  find  there  is  wrath,  yet  for  theui  if  they  repent  not. 


440 

fering  the  pu7iishment  and  wrath  deserved,  I  leave  to  the  un- 
derstanding  leader  to  judge.  Or,  how  Christ  should  make  in- 
tercession for  them  that  come  unto  God  by  him,  if  all  tiieir  df  bt 
were  paid  and  punishment  undergtme,  appeals  not ;  especially 
where  tlie  surety's  payment  and  suffering  is  supposed  in  this 
case  to  be  infinitely  of  more  value  tlian  if  the  debtor  himself  had 
paid  and  suffered  all,  because  of  the  surety's  infinite  dignity. 
And  when,  if  the  payment  and  satisfaction  of  law  were  thus 
strictly  and  severely  made,  neither  law  nor  justice  could  admit 
that  the  debtor  should  lie  in  prison,  (as  many  do  under  satan's 
chains  of  darkness,  liable  to  wrath  and  vengeance,)  but  he 
should  be  botii  discharged  and  delivered  ipsojado?  But  ve  see 
it  otherwise.  Many  are  yet  in  the  prison-house  in  satan's 
chains,  who  yet  may  be  loosed  ;  and  Christ  ever  lives  to  make 
intercession  for  them  that  come  unto  God  by  him.  The  man 
mends  not  the  matter  in  what  follows. 

ObJ.  <•  Christ  having  purchased  salvation  for  us  at  the  hands 
of  justice,  by  his  intercession  he  obtains  the  purchase  at  the 
hands  of  free  grace,  and  so  applies  it  to  us."  p.  109. 

Reply,  Oh  strange !  Justice,  (or  rather  revenge,)  fully  paid 
and  satisfied,  but  grace  yet  to  be  so  much  interceded  or  soli- 
cited to!  This  renders  grace  more  severe  than  the  ci»ndeni- 
nation  of  the  law,  and  inferior  to  revenge.  And  what  division 
would  this  make  in  God,  and  between  Christ  and  grace  ?  It 
renders  him  inferior  to  earthly  princes,  and  his  grace  bi  low 
common  justice  among  men.  For  suppose  a  subject  had  forfeit- 
ed his  inheritance  to  his  prince  by  rebellion,  and  afttr  a  full 
satisfaction  and  payment  made  to  the  prince  in  his  stead  by  a 
person  of  interest  with  him,  would  it  be  just  in  the  prince  to  de- 
tain his  inheritance  from  him  ?  Or  suppose  the  surety  hath 
made  full  payment  and  satisfaction  in  the  debtor's  stead,  both 
to  what  law  and  severity  could  demand,  could  the  creditor 
justly  detain  the  debtor  in  prison,  for  some  great  and  earnest 
solicitation  to  be  made  by  his  surety  for  him  ?  Or,  were  it  pro- 
per for  the  person  for  whom  the  satisfaction  is  thus  made,  to 
cry  out,  <<  Good  sir,  forgive  me  my  debts,"  &c.  if  all  past,  pres- 
ent, and  to  come  be  fully  paid  by  the  surety?  And  yet  those 
persons  that  are  of  tiiis  opinion  pray  to  God  to  forgive  them 
their  trespasses  or  debts,  as  they  forgive  others.  &c.  But  is 
their  forgiving  of  debts,  either  a  casting  the  debtors  or  their 
sureties  into  prison  till  they  have  paid  the  uttermost  farthing  ? 
Surely  that  is  not  forgiveness?  Whereas  the  intercession  made 
to  God  doth  acknowledge  his  dominion,  power,  and  justice,  as 
having  been  offended,  and  a  subjection  due  to  him  ;  and  also 
his  grace,  as  that  to  which  man  oweth  due  obedience  and  res- 
pect. Notwithstanding,  this  man,  who  has  pleaded  such  a  kind 
of  satisfaction,  by  justice  or  wrath  punishing  their  sins  in  Christ, 


441 

he  is  not  only  rigid  or  severe,  but  partial  in  his  opinion,  (like  a 
sect-iuakcr,)  liinitifig  this  satislartion,  and  the  extent  of  saving 
grace,  only  lo  a  few  ;  and  yet  that  few  not  allowed  the  privilege 
to  be  delivered  from  the  power  of  sin  in  this  life.     He  says 

"  riiis  satisfaetioii  was  designed  for  all  those,  who  through 
special  grace  in  time  believe.  These  are  all  delivered  here  from 
the  guilt  and  reigning  power  of  sin,  and  so  are  out  of  their  fet- 
ters, and  shall  hereafter  be  delivered  from  the  existence  of 
sin.*'  p.  toy. 

Reply.  The  satisfaction  that  was  made,  and  testimony  of 
God's  love  and  tnercy  that  was  given  by  the  sacrifiee  and  death 
of  Christ,  (and  as  he  is  the  propitiation.)  was  for  a//  men.  By  the 
grace  of  God  he  taste  i  death  for  every  man,  for  the  sins  of  the 
ivlioLe  world  *'  He  died  for  all  meu."  (not  only  Presbyteiians 
or  a  few  particular  Predestinarians,  but  fl/f  men,  or  mankind  in 
general,)  •♦  that  as  many  as  live,  should  not  live  unto  themselves, 
but  unto  him  ihat  died  and  rose  again."  ii  Cor.  v.  15.  «»  Who 
his  ownself  bear  our  sins  in  his  own  body  on  the  tree,  that  we 
being  (lead  to  sin,  should  live  unto  righteousness.'*  1  Pet. 
it.  24. — See  also  ver.  21.  22,  23. 

It  is  plain,  that  Christ's  suffering  under  the  burthen  of  sin, 
and  dying  for  all  men,  pointed  at  an  other  end,  and  had  ani)ther 
kind  of  emblem  in  it,  than  men's  living  in  sin  all  their  days,  or 
their  not  exj)eeting  freedom  from  sin  til!  after  death.  This  is 
not  to  suffer  or  die  with  Christ,  n«)r  to  come  to  the  blood  of 
sprinkling,  which  only  frees  from  the  guilt  of  sin,  by  sprinkling 
and  purging  the  eonseience  from  the  being  of  it.  The  ignorance 
and  absurdity  of  the  contrary  sin-pleasing  doctrine  is  sufficient- 
ly delected  before. 

And  why,  Presbyterians,  satisfaction  of  revengeful  wrath 
in  ynnr  stead,  or  the  death  of  Christ,  as  satisfaetion  in  yoxir  stead, 
to  free  you  from  everlasting  burning,  and  forgive  your  sins? 
Why  for  you  more  than  the  whole  world  b«  sides  ?  Did  nut 
Christ  die  for  all  men  as  well  as  you  r  And  yet  none  are  par- 
doned or  in  a  justified  stute,  until  they  come  to  Chiist  to  free 
them,  ami  they  to  have  tiue  and  living  faith  in  his  name  and 
power,  and  so  to  be  led  by  that  eternal  Spirit,  by  which  he 
offered  up  himself  a  Iamb  without  spot  to  God. 

Obj.  *'  Nor  can  this  writer  nominate  one  of  us,  that  enconra- 
geth  men  to  take  liberty  of  sinning  from  the  consideration  of 
Christ's  satisfaetion — the  Lord  convince  and  humble  slander- 
ers.'' p.  110. 

Reply.  What  ever  you  think  or  pretend,  your  doctrines  are 
sin-pleasing,  and  give  liberty  therein.  Yon  dispute  for  im- 
perfection and  sin  all  your  days.  You  justify  the  sinner 
01'  th^'  unjust,  wliile  justly  condemned  in  himself  by  the  light 
of  Christ.     You  set  forth  Christ,  «s  made  the  subject  of  God*s 

r.K 


442 

wrath  and  revenge  in  your  stead,  and  say  that  divine  jus- 
tice, which  you  term  "  vindictive  or  revengeful  wrath,"  was 
satisfied  in  your  stead,  by  punishing  your  sin  to  the  full 
in  Christ,  and  that  thereby  you  are  secured  from  hell,  &c. 
although  you  continue  in  sin,  or  uphold  the  being  of  it  all  your 
days,  and  deserve  to  have  your  failings  and  iniirmities  cast  as 
dung  in  your  faces,  as  is  confessed,  p.  110.  And  yet  you 
count  yourselves  imputatively  righteous,  pardoned,  and  justified, 
&c.  even  while  you  are  saying,  "  Let  us  with  Paul  abhor  all 
sanctification  in  us,"  *<  Let  us  place  no  confidence  in  sanc- 
tification,"  &c.  pp.  102,  103.  The  very  nature  and  ten- 
dency of  such  doctrines  is  sin-pleasing,  and  soothing,  and 
grateful  to  hypocrites,  encouraging  them  to  take  the  liberty 
of  sinning  all  their  life  time,  if  they  can  but  be  so  credulous  or 
self-confident,  as  to  believe  they  are  elect  persons,  and  secured 
from  damnation  on  the  account  of  your  notion  of  satisfaction, 
that  pretends  and  imputes  revengeful  wrath  and  severity  to 
Christ,  but  ease  to  yourselves  in  your  sins.  But  this  your 
empty,  devised  notion  will  prove  neither  your  justification  nor 
security  in  the  great  approaching  day  of  God,  which  shall  de- 
clare every  man*s  work,  and  wherein  he  will  judge  the  secrets 
of  men  by  Christ  Jesus,  according  to  the  gospel.  And  every 
man  must  give  an  account  of  himself  to  God,  and  be  rewarded 
according  to  the  deeds  done  in  the  body,  whether  they  be  good, 
or  evil. 


Wherein  the  controversy  is  summed  up  and  resolved,  partly  by 
way  of  ({uestion  and  Answer,  with  a  plain  intimation  of  my 
sense  thereof,  as  relating  to  the  2d,  3d,  and  ^th  chapters  before. 

Question  1.  What  was  the  nature  and  extent  of  Christ's  suf- 
ferings ? 

Answer.  Not  an  undergoing  infinite  wrath  or  vindictive  jus- 
tice, so  called,  at  the  hands  of  his  Father,  for  that  is  the  just 
reward  of  rebels  against  God,  Christ,  and  free  grace ;  but, 
1.  The  weight  and  burthen  of  sin,  and  grief  of  soul  because  of  it, 
as  seeing  the  punishment  and  wrath  incurred  by  the  rebellious. 
3.  The  tury  of  his  persecutors,  in  his  undergoing  that  cruel 
death  of  the  cross,  inflicted  on  his  body  by  wicked  hands  and 
murderers;  so  that  his  sufferings  were  two-fold,  both  inward 
and  outward.  S.  His  real  desire,  travail  of  soul,  and  good  will 
through  all,  was  for  the  benefit  and  good  of  all  mankind,  even 
for  the  whole  world,  (for  whom  he  suffered  and  died,)  that  all 
who  receive  him  might  be  spiritually  influenced  with  his  holy 
life,  and  partake  of  his  mind  and  will,  which  stood  in  subjection 
to  the  Father. 

Question  2.  What  were  the  true  signification,  intent,  and  ends 
of  Christ's  sufferings? 

Answer.  1.  To  evince  God's  long  suffering  towards  all  men, 
for  whom  Christ  gave  himself  a  ransom,  for  a  testimcmy  in  due 
time.  2.  The  appeasement  of  wrath  and  severity,  so  far  as  to 
grant  remission  on  true  repentance.  3.  The  end  of  the  law 
and  first  covenant,  and  the  shadows  and  curse  of  it,  as  threat- 
ened to  impose  the  terms  of  it.  4.  To  introduce  the  new  cove- 
nant administration,  Christ  being  the  mediator  of  it.  5.  To 
show  God's  great  condescension  to  receive  poor  lost  man  again 
on  the  terms  of  this  new  covenant,  reinforced  by  the  death  of 
his  Son,  tiiat  man  coming  into  this  new  covenant,  might  ex- 
perience a  real  agreement  with  God,  even  in  the  Son  of  his 
love. 

(luestion  2.  How  far  the  light  in  man  is  necessary,  and  an- 
swers the  intent  and  ends  of  Christ's  sufferings? 

Answer.  It  is  absolutely  necessary  to  salvation,  being  that 
divine  principle  of  light  within,  which  directly  guides  all  those 
who  obey  it,  into  the  way  and  dispensation  of  the  new  covenant, 
whereby  they  secretly  experience  the  real  intent,  virtue,  and 
ends  of  Christs  sufferings  and  blood. 

question  *.  Whether  tlie  light  of  Christ  within  (in  each 
deij:ree  of  it)  be  not  the  new-covenant  light  in  nature  and  kind, 
and  the  certain  guide  into  this  covenant? 


444 

^insxver.  It  is.  The  life  that  was  in  Christ,  as  the  eternal 
Word,  was  and  is  the  liglit  of  men;  which  lift-  or  lia;ht  is  tliere- 
fore  divine  and  spii'iliial,  as  the  new-covenant  dispensation  is. 

Question  5.  Whether  the  word  witliin,  the  law  within,  the 
commatuhnent  within,  the  kingdom  of  G(td  within,  and  the  li;-lit 
within,  he  not  one  and  the  same  thing,  and  so  the  life  ot  the 
new  covenant  ? 

Jlnsrver.  They  are.  The  names,  degrees,  and  manifestations* 
do  not  alter  or  vary  the  divine  nature  or  life  thereof. 

Q^iiestion  6.  The  satisfaction,  what  ?  and  in  wliat  did  it  consist? 

Jinswer.  1.  Not  rigid  payment  from  Christ  to  God.  2.  Not 
of  the  nature  of  payment  for  all  sins  past,  present,  and  to  tome, 
as  stated  by  sin-pleasers.  3.  Not  Christ's  undergoing  iiifntile 
wrath  or  revenge  from  his  Father,  for  these  were  never  exacted 
Hor  required  of  him.  But  tlie  satisfaction  was  in  Christ  as  the 
Son  of  the  Father's  love,  the  delight  of  his  soul,  and  as  he  was 
a  sacrifice  of  a  sweet  smelling  savour  to  him.  Both  the  Father 
and  the  Son  condescended  in  one  and  the  same  infinite  love  for 
man's  recovery  out  of  sin  and  death,  and  for  his  deliverance 
from  wrath  to  come,  they  being  equally  kind  to  man,  and 
equally  angry  at  man's  sin.  God  so  loved  the  world,  that  he 
freely  sent  his  only  begotton,  Son,  &c.  And  in  the  same  love 
the  Son  freely  gave  his  life,  yea,  even  himself,  a  ransom  for  all, 
for  a  testimony  in  due  time. 

Question!.  What  is  true  justification  ?         "^ 

Answer,  It  is  properly  and  strictly  a  making  man  jusf, 
through  the  washing  of  regeneration.  It  is  not  only  God's  par- 
doning sins  past  f(;r  Christ's  sake,  through  faitli  in  his  name; 
but  also  God's  absolute  accepting,  owning,  and  blessing  all  those 
who  faithfully  obey,  persevere,  and  walk  in  the  light  and  law  of 
the  new  covenant. 

((uestion  8.  What  is  the  true  or  real  imputation  of  righteous- 
ness? 

Jlnswcr.  It  is  the  same  ^v\X\\  justiflcaiion.  as  it  relates  to  God's 
reckoning  or  esteeming  that  man  righteous  who  partakes  of  the 
everlasting  righteousness  of  Cliiist  by  a  living  faith  in  him, 
and  so  the  same  righteousness  and  holiness  of  Christ,  as  in- 
wardly revealed  and  brought  forth  in  the  new  creature  that  is 
made  conformable  to  his  image.  And  the  blessed  fruits  and 
effects  of  Christ's  power  and  inward  work  of  righteousness,  as 
true  faitli,  love,  obedience,  sincerity,  holiness,  integrity  of 
spirit  to  God,  are  acceptable  to  him,  accounted  of  and  reckoned 
unto  his  people  for  righteousness,  and  all  for  Christ's  sake, 
who  is  the  author  and  finisher  of  true,  living,  saving,  justifying 
faith,  as  "Abraham  believed  God,  and  it  was  reckoned  to  him 
for  righteousness."  We  say,  then,  that  Abraham's  faith  was 
3o  reckoned  or  imputed  to  him.     It  has  been  by  some  confessed, 


446 

(as  between  God  and  the  creature,)  « that  there  can  be  no 
liking  (»ne  another  without  likeness  of  disposition;''  nor  doth 
Goii  receive  man  into  actual  friendship  with  himsell',  witljout 
his  being  renewed  after  his  image. 

((uestion  iK  Who  are  the  subjects  of  everlasting  wrath  and 
vengeance  ? 

Answer.  Wieked  and  rebellious  persons,  who  reject  the  love 
of  the  truth  tendered  to  them,  who  tread  under  foot,  crucify,  or 
contemn  the  Scm  of  God,  slight  the  blood  of  the  covenant,  and 
do  despite  t<»  tlie  spirit  of  grace. 

q_u.tstion  10.  Whetlier  it  be  consistent  with  divine  justice  or 
trutli  in  God,  to  show  mercy  and  to  be  an  absolute  Saviour, 
after  so  much  injury  done  against  him  and  his  ccmimands  by 
Adam  s  fall,  and  the  actual  disobedience  of  his  posterity  in  the 
fall? 

Answer.  Yes ;  it  is  not  inconsistent  with  divine  justice  for 
God  to  be  the  absolute  Saviour  of  all  that  return  to  him  and 
believe  in  him,  he  being  a  just  tiod  and  a  Saviour,  besides  (or 
wirhoui)  whom  there  is  no  other.  Absolute  justice  in  God 
doth  not  limit  liim,  nor  withhold  mercy  from  the  creature  in 
the  first  place;  nor  doth  it  produce  severity  or  revenge,  until 
his  g(»odness  be  rejected  and  wholy  slighted  ;  for  he  saith  :  *<  I 
am  a  just  God  and  Saviour,"  &c.  «»1,  even  1,  for  my  own  sake 
do  paidon  transgression.'' 

Q^uestion  11.  Whether  divine  justice  did  properly  and  strictly 
require  a  full  payment  and  punishment  upon  Christ  in  man's 
stead,  for  all  the  debt  contracted,  and  injury  done  by  fallen 
man? 

Answer.  No;  Christ's  sufferings  were  not  of  that  nature  or 
intent ;  but  as  it  was  by  the  grace  of  God  that  he  tasted  death 
for  every  man,  they  showed  God's  patience,  and  proclaimed 
his  mercy,  in  order  to  pardon  all  that  return  to  him  from  the 
evil  of  their  ways. 

Question  IZ.  [Obj.]  Whether  God  as  rector  and  judge,  could 
dispense  with  the  act  of  law,  and  not  rather  with  the  immedi- 
ate object  ?  Did  he  not  substitute  an  innocent  person  to  undergo 
the  punishment  or  severity  of  the  law  due  to  sin  and  sinners? 

Reply.  This  is  objected  by  some  of  our  opposers,  which  must 
needs  imply  a  great  disperjsing  with,  and  digression  from  tlie 
very  intent  of  tlie  law.  If  the  severe  punishment  of  it  be  remo- 
ved from  the  uniighteous,  for  whom  it  was  made,  and  who  have 
incurred  it,  and  fully  inflieted  u])on  Jesu%  Christ,  the  righte- 
ous One  that  never  sinned,  could  God  thus  far  dispense  with  the 
intent  of  the  law,  and  yet  not  forgive  sin,  without  such  a  kind 
of  satisfaction  and  payment  as  is  supposed  ?  Oh,  sad  blasphemy 
and  inconsistency  I  And  seeing  it  hath  been  confessed  by  some 
of  our  eminent  opposers,  that «» satisfaction"  is  not  a  scripture 


446 

phrase,  but  a  notion  of  law,  and  made  agendo  et  jjatiendo,  viz 
by  Christ's  obedience  in  doing,  and  subjection  in  suffering  the 
penalty,  which  the  law  should  have  inflicted  upon  offenders,  I 
propose  these  three  questions  to  our  opposers.  1.  Would  it  be 
reasonable  or  true  to  say,  that  the  ciH>ditor  has  forgiven  both  the 
debt  and  injury,  if  it  be  all  paid  and  fully  punished  in  the  surety  ? 
2.  Would  hhe  justice  in  the  creditor  to  detain  the  debtor  in  pri- 
son, if  his  debts  be  all  paid  by  the  surety  ?  or  to  suffer  the  surety 
to  wait  long  soliciting  or  interceding  for  his  pardon  or  deliver- 
ance? 3.  Doth  not  your  doctrine  of  such  rigid  or  severe  satis- 
faction oppose  Christ's  intercession?  However,  we  still  confess, 
the  man  Christ  was  greatly  acceptable  and  most  eminently 
satisfactory,  considered  as  a  sacrifice  of  a  sweet  smelling  sa- 
vour to  God,  and  as  the  first  fruits. 

Question  13.  What  did  the  blood  of  Christ  that  was  shed, 
bespeak  ?  and  what  is  our  sense  of  Christ's  blood  ;  and  for 
what  end  owned? 

Answer.  1.  It  bespoke  remission  of  sins  past  to  all  that  truly 
repent  and  believe  in  him.  2.  Our  sense  of  the  blood  of  Christ, 
is  a  living  and  spiritual  sense  of  the  virtue  and  efiicacy  of  it, 
as  through  it  we  receive  redemption,  even  the  forgiveness  of 
sins.  3.  We  really  own  and  confess  to  the  blood  of  Christ, 
both  in  the  history  and  in  the  mystery,  as  most  significant  to 
express  his  life  which  he  gave  a  ransom  ;  and  the  value  of  the 
one  offering  we  do  in  the  sight  of  God  confess,  and  we  own 
the  blood  of  Christ  both  as  shed  for  us,  and  as  sprinkling  and 
purging  our  consciences  from  dead  works.  And  this  we  are 
come  to  know  by  his  light  shining  in  our  hearts,  which  as 
we  walk  in  we  have  fellowship  one  with  another,  and  the 
blood  of  Jesus  Christ  cleanseth  us  from  all  sin.  1  John  i.  7. 
To  come  to  the  blood  of  sprinkling,  which  speaketh  better 
things  than  that  of  Abel,  (Heb.  ix.  14,)  is  an  attainment 
and  mystery,  only  obtained  by  true  believers,  in  and  tbrough 
bis  Divine  light  and  eternal  Spirit,  by  which  Christ  offered 
himself  without  spot  to  God ;  and  by  « one  offering"  God 
hath  "  perfected  forever  them  that  are  sanctified,  whereof 
the  Holy  Ghost  is  a  witness  to  us."  Heb.  x.  14,  15.  For  if  a 
literal  knowledge  and  application  of  the  blood  could  either 
sanctify  or  justify  without  having  the  conscience  sprinkled 
with  it,  then  how  could  it  be  as  the  anti-type  answering  and 
ending  the  type  or  pattern  under  the  law,  where  all  the  people 
were  sprinkled  with  the  blood  of  the  offerings  ?  See  Heb.  ix. 
and  X.  chap.  And  the  leper  was  cleansed  by  seven  times 
sprinkling  upon  iiini  the  blood  of  the  bird  that  was  killed, 
(Lev.  xiv.  6,  7,)  but  the  blood  of  Christ,  which  sprinkles  and 
purges  the  conscience,  far  excels  all  those  under  the  law  ;  and 
therefore,  as  it  redeems  from  the  vain  conversation,  it  is  called 


447 

"  the  precious  blood  of  Christ,"  as  opposed  to,  and  beyond  all 
corruptible  things.  1  Pet.  i.  18, 19.  Thus  in  the  blood  of  Christ 
there  is  a  mystery,  and  a  spiritual  consideration  and  applica- 
ti»tti,  absolutely  necessary  beyond  the  historical  profession  and 
faith  thereof,  (as  well  as  in  the  cross,  ik.c.)  as  Christ  said, 
*»  except  ye  eat  my  flesh  and  drink  my  blood,  ye  have  no  life 
in  y-ni."  "  It  is  the  spirit  that  quickeneth,"  &c.  John  vi.  The 
Holy  Ghost  is  witness  to  us  of  tlje  virtue  and  blessed  effect  of 
the  one  offering.  Blessed  be  the  name  of  the  Lord  our  God  for 
ever,  who  by  iiis  Divine  light  l^th  opened  our  understandings 
in  the  mystery  of  Christ  Jesus  and  the  saving  knowledge  of 
him  which  is  after  the  spirit. 

All  these  passages  of  scripture  relating  to  Christ's  suffer- 
ings, as  Isaiah  liii.  Zach.  xiii.  17.  Rom.  viii.  32.  Phil,  xxviii. 
2  Cor.  V.  li,  15,  21.  Gal.  iii.  13.  and  iv.  5.  Heb.  ii.  9,  do  inti- 
mate God's  great  kindness  and  condescension  in  Christ  Jesus, 
and  his  humiliation,  and  deep  suffering  under  the  weight  and 
burthen  of  sin  ;  and  that  by  the  grace  of  God  he  tasted  death 
for  every  man.  All  which  fall  greatly  short  of  proving  our 
adversary's  charge  against  him,  viz.  **  that  God  poured  down 
his  wrath  or  revenge  upon  his  innocent  Son,  for  satisfaction  to 
Divine  justice  in  man's  stead  that  had  done  the  injury."  All 
the  scriptures  alleged  by  them,  can  never  prove  this  ;  but 
rather,  1.  That  Christ's  sufferings  were  of  another  kind,  both 
as  he  was  delivered  up  by  the  Father,  in  his  patience  to  suffer 
and  bear  the  burden,  sorrows,  and  inward  griefs,  by  reason  of 
man's  sin,  for  which  his  soul  also  was  made  an  offering.  2.  And 
as  the  reproaches,  suffering,  and  death  of  the  cross  that  he  sus- 
tained from  the  wicked  and  murderers,  were  temporal  or  had 
an  end,  they  were  not  the  infinite  wrath  and  revenge  from  God? 
due  to  wicked  men.  3.  Yet  Christ  was  rendered  a  curse,  and  as 
it  were,  made  to  be  sin.  This  he  could  not  properly  be  in  his 
own  being ;  for  sin  and  a  curse,  (in  this  abstract  sense,)  could 
not  strictly  relate  to  his  pure  and  sinless  being,  but  were  so  made 
or  reputed  with  respect  to  his  bearing  the  reproach  and  sin  of 
many,  the  outward  punishment,  crucifying,  death,  and  blood 
sheding.  And  all  that  was  in  him,  which  in  any  sense  might 
be  said  to  suffer,  was  offered  and  given  for  the  advantage  and 
good  of  mankind  ;  and  that  which  he  so  gave  and  offered,  was 
called  "  his  life,"  "  himself,"  "  a  ransom,"  and  all  sometimes 
in  scripture  comprehended  and  expressed  under  the  name  of 
«  the  blood,"  «*the  precious  blood  of  Christ,"  that  redeems  from 
the  vain  conversation,  purgeth  the  conscience,  &c.  And  even 
the  outward  part  of  his  suffering,  his  most  innocent  example,  his 
cross,  death,  blood  of  his  cross,  his  reviving  again,  were  so  far 
from  yielding  either  an  indulgenceor  justification  to  men  while  in 
sin  and  disobedience,  that  they  did  very  eminently  preach  and 


448 

openly  proclaim  to  mankind,  both  tlie  condemnation  of  sin  i/i 
the  flesh,  repentance,  mortification,  remission,  and  man's  revi- 
ving again  to  real  righteousness,  and  justification  therein  ;  and 
all  to  he  experienced  through  faith  in  the  name  and  power  of 
Jesus  Ciirist,  the  Son  of  the  living  God  ;  in  sending  of  whom 
the  Father's  love  was  manifest,  that  we  miglit  live  through 
him. 

As  Christ's  travail  of  soul  was  inward,  and  so  his  suffering 
inward,  as  well  as  outward,  wLat  is  more  obvious  to  the  spiri- 
tual eye  and  mind,  than  that  his  travail  and  sufferings,  and  liis 
holy  design  tlierein,  were  to  have  an  inward  effect,  and  inward- 
ly to  be  fulfilled,  by  his  word  and  power,  even  in  those  who 
receive  and  believe  in  the  same  t  That  instance  of  the  holy 
evangelist  is  very  plain  and  pertinent,  where  it  is  said,  ♦*  They 
brought  unto  him  many  that  were  possessed  with  devils,  and 
he  cast  out  the  s[)irits  with  his  word,  and  healed  all  that  were 
sick,  that  it  might  be  fulfilled  which  was  spoken  by  Isaiah  tlie 
prophet,  saying,  himself  took  our  infirmities,  and  bare  our  sick- 
nesses." Mat.  viii.  17*^-»Isaiah  liii.  4. 

And  moreover,  as  to  Christ's  being  *'  the  Lamb  of  God, 
which  taketh  away  the  sins  of  the  world  ;"  this  taking  away 
sin  was  not  only  J'uljilled  by  that  general  exi)iation  or  purging, 
which  he  made  by  way  of  sacrifice  ;  but  also  inwardly  by  his 
real  cleansing,  purging  the  conscience,  and  purifying  the  soul 
from  the  nature  and  power  of  sin.  And  God's  reconciling  us 
hy  the  death  of  his  Son,  whose  putting  away  sin,  is  said  to  be 
by  the  sacrifice  of  himself,  his  *»  by  himself"  purging  our  sins, 
the  will  of  God  sanctifying  us  through  the  offering  of  the  body 
of  Jesus  Christ  once  for  ali,  kc.  was  a  sacrifice  of  far  more 
value  than  those  typical  ones  under  the  law,  which  he  fully 
answered  and  ended,  though  they  were  said  to  make  atone- 
ment and  reconciliation  for  sins  of  ignorance,  that  they  might 
be  forgiven.  And  the  scape-goat  was  said  to  bear  away  the  ini- 
quities and  transgressions  of  the  children  of  Israel.  Lev.  iv.  and 
xvi.  and  xxiii.  And  did  not  the  killing  and  sacrificing  of  bulls, 
goats,  and  heifers,  typify  or  figure  forth  the  killing  and  destroy- 
ing that  corrupt,  beastly  nature  and  enmity  in  man,  which  is 
for  death  and  destruction,  and  of  which  those  beasts  were  as  a 
lively  emblem?  Seeing  hereby  God  was  pleased  in  a  way  of 
condescension  to  their  low  capacities,  to  show  a  pacification  or 
expiation,  to  express  his  forbearance,  his  suspending  the  severe 
execution  of  the  law,  and  willingness  to  pardon  iniquity,  and 
to  pass  by  former  transgressions,  and  be  reconciled,  when  they 
afflicted  their  souls,  and  offered  u])  burnt  offerings  in  the  day 
of  atonement,  (as  both  were  required.)  much  more  hath  God 
declared  himself  reconciled  to  us,  in  commending  his  love  to 
ti9,  in  that  while  we  were  enemies,  Christ  died.     And  so  he 


449 

hath  showed  forth  his  kindnrss  and  free  h>ve,  as  willin,^  to  pass 
by  uTul  pardon  the  sins  of  the  world  upon  tint  nptniante,  in 
setting  forth  his  Son  to  be  a  propitiation,  thntu^h  faith  in  his 
blood;  and  in  his  bring  •»  m  Cliiist  recinciling  the  world  unto 
himself,  not  imputing  their  trespasses  unto  them,"'  which  was 
both  in  liis  forbearance,  commending  his  love  and  good  will  in 
his  Son  unto  the  world,  and  sending  his  Son  ••  that  the  worhl 
through  him  might  be  saved."  Let  it  be  seriously  here  ob- 
served, 1.  'IMiat  those  scriptures  relaiing  to  (.'hrist's  death, 
reconciliation,  sanctification,  and  putting  away  sin,  as  by  way 
of  sacrifice,  kc.  as  John  i.  Z9. — Rom.  v.  IQ.— Heb.  x.  10,  chap. 
i.  3. — C«)I.  I.  ^22,  intimate  the  work,  as  if  universally  done  ;  yet 
it  is  with  respect  to  the  general  favour  and  good  will  of  God  in 
Christ,  as  «•  by  the  which  will,  we  (believers)  are  sanctified 
through  the  offering  of  the  body  of  Jesus  ;"  and  so  we  are  said 
to  be  »•  reconciled  in  tin-  body  of  his  flesh  through  death."  It  was 
the  manner  of  the  Hebrews.  proj)hets,  and  apostles,  to  speak 
many  things  in  the  spirit  of  prophecy,  as  done  or  past  before 
thev  were  accomplished  in  the  proper  subjicts  ;  God  having  an 
eye  of  pity  and  compassion  f»pen  to  lost  man  for  his  redemp- 
tion, even  before  it  was  fulfilled,  whereby  he  saw  and  looked 
beyond  the  former  transgressions,  sins,  and  infirmities.  For 
the  sin  of  the  world  is  not  actually  taken  away,  purged  out,  or 
put  away,  as  U»  its  nature  and  being,  nor  are  men  in  a  state  of 
reconciliation  or  friendship  while  actual  sinners  and  enemies  in 
their  minds,  but  as  they  come  to  be  converted  and  sanctified  by 
the  spirit,  riierefore  God's  reconciling  the  woild  in  and  by 
his  Son,  shows  his  gracious  will,  and  was  intended  conditionally 
to  be  fulfilled  in  them,  u|)on  faith  and  (»bedience.  It  was  done 
so,  with  respect  to  Christ  as  the  first  fruits,  and  with  an  e>eto 
the  condition,  before  it  was  actually  fulfilled  in  them  ;  and  what 
was  outwardly  signified  as  to  the  good  of  man  by  'Christ's 
sufferings  and  death  in  the  fit  sh,  as  our  great  exemplar,  in  his 
obedience  and  holin'ss.  is  Inwardly  to  be  fulfilled  and  answered 
in  spirit,  as  to  the  principle,  end,  and  design  of  God  therein. 
As  lor  instance,  *•  God  was  in  Christ  reconciling  the  world  to 
himself;"  yet  the  ap(»stle  added,  "  we  pi'ay  you  in  Chiist's 
stead,  be  ye  reconciled  to  God."  2  Cor.  v.  19.  20.  And  to  the 
saints  at  Colosse  :  «'  You  that  were  sometimes  alienated,  and 
enemies  in  your  minds  by  wicked  works  ;  yet  now  hath  he  recon- 
ciled in  the  body  of  his  flesh  through  death,  to  present  you 
holy,  and  unblameahle,  and  unreproveable  in  his  sight,  if  ye 
continue  in  the  faith  grounded  and  settled,*'  &c.  Colos.  i.  21, 
22,  23.  Mark,  «m  this  condition  they  were  rec(meilcd  and  to  be 
presented  t(»  (iod  ;  not  as  being  enemies  by  wicked  works,  but 
as  made  friends  by  conversion  to  and  continuing  in  the  faith. 
And  God  shewing  forth  mercy  to  all,  and  universal  pardon  of 

3L 


450 

sm  past,  in  and  for  the  sake  of  his  Son  Christ  Jesus,  (he  being 
the  propitiation  for  the  sins  of  the  whole  world,)  declares  his  not 
imputing  their  trespasses  to  them  according  to  severity  ;  but 
his  being  rec(jnciled  to  them,  that  they  may  be  reconciled  to  him. 

Finally  :  because  God  was  in  Christ  reconciling  the  world  to 
himself;  and  because  he  commended  his  love  to  us,  while  we 
were  sinners,  and  we  reconciled,  &c.  by  the  death  of  his  Son, 
as  our  representative  :  if  from  hence  any  infer,  that  their  sin 
being  not  imputed,  therefore  they  are  justified  by  the  imputa- 
tion of  Christ's  death  and  blood,  though  they  continue  in  sin  and 
disobedience  to  him,  and  remain  unsanctified,  1  must  deny 
their  consequence,  and  tell  them,  that  there  is  a  two-fold  non- 
imputation  oi  sin  ;  or,  under  a  two- fold  consideration  sin  is  said 
710^  to  be  imputed.  1.  With  respect  to  God's  forbearance,  wbile 
he  suspends  execution,  and  does  not  cut  off  persons  in  their  sins, 
when  the  nature  and  pnwer  of  sin  is  not  destroyed,  nor  purged 
away,  expecting  their  repentance,  &c.  In  this  sense  it  was  that 
when  David  said,  «  I  have  sinned,"  Nathan  told  him,  "  the  Lord 
hath  put  away  thy  sin,  thou  shalt  not  die."  2  Sam.  xii.  13.  Yet 
this  proves  him  not  at  that  time  in  an  abs(»lute  and  com- 
plete justified  state,  or  his  sin  blotted  out ;  for  after  this  he 
both  implored  mercy,  entreated  forgiveness,  and  passed  through 
great  judgment,  difficulty,  and  trouble,  under  the  weight  and 
burden  of  his  iniquity.  2.  A  non-imputation  of  sin  in  a  better 
and  higher  state,  as  where  the  mind  is  sanctified  and  cleared, 
and  sin  really  done  away  and  wholly  blotted  out,  where 
the  Lord  imputeth  not  iniquity,  but  righteousness  ;  as, 
«  blessed  is  he  whose  transgressi(m  is  forgiven,  whose  sin  is 
covered ;  blessed  is  the  man  unto  whom  the  Lord  imputeth  not 
iniquity,  and  in  whose  spirit  there  is  no  guile.^'  Psa.  xxxii.  1,  2. 
It  were  unreasonable  to  think,  that  II  to  whom  sin  is  not  im- 
puted in  the  first  sense,  are  in  a  justified  state  ;  for  then  would 
the  whole  world  be  justified;  for  (iod  was  in  Christ  reconciling 
the  world  unto  himself,  not  imputing  their  trespasses.  But  in 
the  latter  sense  they  are  justified,  being  "  washed,  sanctified, 
and  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit 
of  our  God."  (1  Cor.  vi.  11.)  and  such  as  in  whose  spirit  there  is 
no  guile ;  and  so  **  no  condemnation  to  them  that  are  in  Christ 
Jesus,  who  walk  not  after  the  flesh,  but  after  the  Spirit.'*  Rom. 
viii.  1,  2.  Such  therefore  are  justified.  And  if  it  be  further 
queried,  viz. 

Question.  **  How  doth  it  consist  with  God's  justice  and  truth, 
which  always  required  perfect  obedience,  either  to  pardon  or 
pronounce  man  just,  upon  the  account  of  an  inherent  righteous- 
ness, sanctity,  or  reformation  wrought  by  the  Spirit,  without 
satisfaction  to  vindictive  justice  for  sins  past ;  seeing  those  who 
are  the  most  inherently  holy,  have  not  perfectly  obeyed  God's 
Taw  from  the  beginniiitgof  Jife  to  the  end?" 


451 

Answer,  1.  Both  God's  justice,  truth,  and  mercy  have  a  slsafe 
in  man's  refoiination  and  restoration  to  hiuisell':  and  it  is  in  his 
universal  love  in  Christ  Jesus  to  mankind,  that  he  makes  known 
his  truth  which  makes  free  ;  and  the  grace  and  truth  concurring 
in  man's  conversion  and  restoration,  (and  so  in  making  him  a 
new  creature.)  it  must  needs  be  consistent  with  God's  truth,  to 
pardon  and  pronounce  man  just,  as  he  becomes  and  is  God's 
own  workmanship,  in  whom  he  beholds  his  own  image  renew- 
ed ;  for  he  blessed  the  works  of  his  hands,  and  still  hleaseth 
them.  2.  Witliout  such  a  satisfaction  he  doth  pardon,  &c.  and 
yet  justice  and  truth  are  not  violated  nor  destroyed,  but  have 
their  place  and  share  in  man's  reformation,  both  in  God's  judg- 
ing, reproving,  and  correcting  man  for  sin,  condemning,  cruci- 
fying, and  slaving  the  transgressing,  earthly  nature  and  birth. 
And  Christ  came  not  to  destroy  the  law,  but  to  fulfil  it.  He  came 
to  "  condemn  sin  in  the  flesh,"  and  to  save  man,  "  that  the 
righteousness  of  the  law  might  be  fulfilled  in  them,  who  walk 
not  after  the  flesh,  but  after  the  Spirit."  The  law  forbids 
adtdtery  ;  Christ  forbids  and  removes  the  evil  lusts  and  desires, 
■which  are  the  ground  of  it.  The  law  forbids  covetousness ; 
Christ  removes  it.  The  law  forbids  murder;  Christ  forbids  envy, 

Qiiestion.  «♦  But,  from  the  beginning  of  life  to  the  end,  who 
can  say,  he  hath  perfect  righteousness  inherent  in  him  ?" 

Answer.  He  that  is  born  of  God,  the  new  creahire^  to  whom 
Christ  is  made  righteousness^  and  who  being  God's  workman- 
ship, is  made  the  righteousness  of  God  in  Christ  Jesus.  He  that 
has  attained  to  this  new  creature's  state,  hath  crucified  and  put 
oft*  the  old  man  with  his  deeds,  whom  the  law  condemns,  that 
hath  been  the  off*ender  and  sinner  from  the  beginning  of  life  to 
the  end  ;  as,  the  new  birth  and  new  creature  in  Christ,  hath 
710  guile  in  his  spirit^  but  is  always  inwardly  righteous  from 
the  beginning  of  life.  For  this  end  God  is  pleased,  in  his  Son, 
to  show  forth  his  forbearance  and  favour  to  mankind,  and  for  a 
time  to  suspend  the  severe  execution  of  his  law,  not  executing 
judgment  speedily,  but  giving  man  grace  and  time  to  repent,  that 
he  may  be  converted  and  renewed  in  righteousness.  This  an- 
swers the  end  of  his  sending  his  Son  into  the  world,  to  be  both 
a  sacrifice  and  a  Saviour.  So  his  forbearance  or  suspension  of  the 
severity  of  the  law  for  Christ's  sake,  can  be  no  making  void  the 
law,  justice,  or  truth,  which  Christ  came  to  fulfil  and  set  up. 


The  difference  between  the  terms^  or  tenour,  of  our  opposers^  gospel, 

and  ours. 

As  to  the  sense  or  substance  of  our  opposers,  the  Predestina.- 
rians,  according  to  their  traditional  faith,  partial,  and  harsh  opi- 


452 

iiioiis,  repugnant  to  God's  universal  grace  and  love  in  Christ 
Jesus  to  mankind,  llicir  gospel  runs  on  this  wise,  or  in  such 
terms  as  these,  viz. 

«  We  tender  grace  and  salvation  to  alL,  hut  believe  it  is 
only  free  for  a  few  elect  persons,  for  whom  only  Christ  died. 
Therefore  believe  you  arc  elect  persons,  and  that  Christ  died  for 
you;  apply  his  blood  and  merits,  iind  you  shall  besa\ed.  though 
you  be  sinners  all  your  days.  Believe  that  you  aw  justif,ea  by 
Christ's  death  and  sufferings  only,  though  you  have  nothing  but 
matter  of  condemnation  in  you.  Believe  that  you  are  impiita- 
tively  righteous  by  Christ's  sufferings  and  righteousness  with- 
out you  only  ;  and  in  comparison  thereof,  do  you  abhor  all 
sanctiiication  in  you,  or  inherent  righteousness  wrought  in  you 
by  the  Spirit.  Believe  that  it  is  God's  good  pleasure  that  sin 
should  be  in  you  all  your  days,  to  keep  you  luin)ble  ;  and  that 
Christ  hath  satisfied  for  all  your  sins  past,  present,  and  to  come. 
Believe  that  God  hath  poured  out  all  his  wrath  upon  his  Son 
Jesus  Christ,  and  punished  your  sin  to  the  full  in  him,  to  satis- 
fy justice  for  youi'  injury  d(3ue  him  ;  there  remains  no  more 
wrath  behind/or  ?/OJt,  being  <>lect  and  justified  persons.  Though 
you  commit  sin,  as  did  David,  and  i»ave  corruption  remaining 
in  you  all  your  davs,  and  sin  daily  in  your  best  duties,  and  have 
sin  mixed  with  your  graces,  doubt  not  but  } our  salvation  is  eter- 
nally secured  for  you,  as  persons  whom  God  has  had  In  his  eye 
to  save  ;  nor  need  you  fear  any  final  fall,  or  falling  away 
from  grace,  for  once  in  Christ  ever  in  Christ."  Thus  far  Prea^ 
l>yterians. 


I'he  sense  arid  terms  of  our  gospel,  according  to  tvhat  follows. 

From  the  sense  and  experience  we  have  of  God's  free  love 
and  grace  in  Jesus  Christ  to  all  mankind,  we  preach  in  the 
spirit  of  the  gospel.  The  instructions  and  conditions  thereof 
are  on  this  wise  :  viz. 

«'  Be  converted  that  your  sins  may  be  blotted  out.  Turn  ye 
from  darkness  and  sin,  to  the  true  light  that  shows  it,  and  re- 
proves evil  ;  and  so  turn  from  satan's  power  to  God,  and  re- 
ceive the  remission  of  sins.  Believe  in  the  light  that  ye  may 
become  the  children  of  light.  Labour  to  make  your  calling 
and  election  sure.  If  ye  walk  in  the  light,  the  blood  of  Christ 
eleanseth  from  all  sin.  If  ye  be  crucified,  die,  and  suffer  with 
Christ,  ye  shall  live  and  reign  with  him.  Believe  and  obey 
the  gospel,  and  be  saved.  Christ  Jesus  is  the  author  of  eter- 
nal salvation  to  all  them  that  obey  him.  Confess  and  for- 
sake sin,  and  ye  shall  find  mercy.     Depart  from  evil  and  do 


453 

good,  and  dwell  for  evermore.  Wash  you,  make  you  clean,  put 
aw  ay  tlie  evil  of  your  duings,  &c.  Except  a  man  be  born  again 
he  cannot  enter  into  the  kingdom,  6cc.  if  A  do  not  wash  thee, 
saith  Clirist,  thou  hast  no  part  with  me." 

And  to  those  in  whose  hearts  the  work  is  begun — "  Look  dili- 
gently to  your  standing,  lest  any  of  you  fall  from  the  grace  of 
God.  Abide  in  his  goodness,  that  you  may  not  fall  into  the 
hand  of  severity." 

'I'o  unbelievers  and  rebellious — "  If  ye  believe  not  in  Christ, 
you  shall  die  in  your  sins  ;  and  where  he  is  ye  cannot  come. 
The  wrath  of  God  is  revealed  from  heaven  against  all  ungod- 
liness and  unrighteousness  of  men,  who  hold  the  truth  in  un- 
righteousness ;  and  his  wrath  abides  upon  them  that  do  not 
believe  nor  obe^  his  Son.''     Thus  far  Quakeis,  so  called. 

Now,  serious  reader,  judge  which  of  these,  whether  the 
Presbyterians'  or  the  Quakers'  doctrine,  tends  to  stir  up  and 
excite  people  to  righteousness,  to  true  fear  and  watchfulness  : 
and  whether  the  Presbyterians'  doctrine  doth  not  tend  to  beget 
people  into  a  self-confidence,  false  security,  and  liberty  in  sm, 
upon  a  partial  opinion  and  conceit.  But  the  Quakers'  desire, 
aim,  and  end  is,  to  turn  people  from  darkness  to  the  true  lights 
and  to  true  fear,  diligence,  and  faithfulness  to  God. 


CHAPTER  V. 

Concerning  Election  and  Reprobation. 

Stephen  Scandret  begins  with  an  absolute  false  cliarge 
against  me,  as  *' de]>raving  God's  truth;''  whereas  according 
to  plain  scripture,  without  any  depravation  thereof,  I  examined 
their  partial  and  graceless  opinion,  in  making  God  the  or- 
dainer  of  whatsoever  comes  to  pass,  (both  as  to  the  states  and 
ends  of  men,)  and  their  placing  his  decree  thereof  from  all  eter- 
nity, upon  *'  particular  persons,"  and  n(»t  upon  the  two  seeds 
and  conditions,  wherein  election  and  reprobation  do  originally 
consist,  which  in  time  extends  to  persons,  only  as  related  to  the 
good  or  evil  seed,  and  not  from  a  partial,  absolute,  and  mere 
vfduntary  decree  and  design  to  particular  persons,  as  their  nar- 
row and  silly  opinion  imports  ;  which  I  opposed,  and  that  from 
the  scriptures  of  truth,  testifying,  1.  God's  good  will  and  grace 
to  mankind  in  general.  2.  The  real  causes  (on  their  parts)  of 
his  severity  towards  them  and  their  reprobatitm.  I  laid  down 
the  Presbyterian  principle  and  opinion,  as  it  may  be  seen  in 
their  Confession  and  Catechism,  agreed  upon  by  their  assembly 
of  divines,  so  called,  at  Westminster,  and  approved  by  the 


454 

general  assembly  of  the  Kirk  of  Scotland  ^  as  where  they  say 
in  iheir  third  chapter, 

'♦  That  God  from  all  eternity  did,  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain  what- 
soever comes  to  pass.*  And  that  by  the  decree  of  God,  for  the 
manifestation  of  his  glory,  some  men  and  angels  are  predes- 
tinated unto  everlasting  life,  and  others  fore-ordained  unto 
everlasting  death — -and  that  these  angels  and  men  thus  predes- 
tinated and  fore-ordained,  are  particularly  f  and  unchangeably 
designed  ;  their  number  so  certain  and  definite,  that  it  cannot 
be  either  increased  or  diminished,"  &c.  And  also,  upon  the 
same  principle,  they  add  in  their  tenth  chapter,  that  "  all 
those  whom  God  hath  predestinated  unto  life,  and  those  only 
he  is  pleased  effectually  to  call  by  his  word  and  spirit,  out  of 
the  state  of  sin  and  death,  in  which  they  are  by  nature,  to 
grace  and  salvation  by  Jesus  Christ,  enlightening  their  minds, 
spiritually  and  savingly  to  understand  the  things  of  God,"  &c. 
And  in  their  eleventh  chapter,  "  God  did  from  all  eternity  de- 
cree to  justify  all  the  elected  ;  and  Christ  did  in  the  fulness  of 
time  die  for  their  sins,  ^  and  rise  again  for  their  justification." 
The  consequence  of  this  doctrine,  with  a  plain  and  scriptural 
answer  and  confutation,  are  laid  down  in  the  latter  end  of  our 
book  entitled,  *'  The  glory  of  Christ's  Light  within  expelling 
darkness,"  which  book  yet  remains  unanswered  by  S.  S.  both 
as  to  this  and  other  heads,  wherein  he  and  his  brethren  are 
concerned  ;  though  now,  in  order  to  vindicate  this  doctrine,  he 
lays  down  the  proposition  thus  ; 

S.  Scandret,  <»  That  God  did  most  freely,  and  unchangeably, 
and  from  all  eternity  choose  some  particular  persons  to  partake 
of  saving  grace,  &c.  whence  it  will  necessarily  follow,  that  he 
hath  reprobated  or  passed  by  others.  I  must  manifest  this  by 
parts." 

Answer.  In  opposition  to  this  partiality  unjustly  charged 
upon  God,  I  must  assert  this  proposition,  that  God's  eternal 
election  stands  originally  in  his  own  seed  of  promise,  and  that 
grace  is  thereby  freely  tendered  to  all  mankind,  both  Jews  and 
Gentiles,  and  all  men  in  the  first  place  left  free  for  a  share  there- 
in, and  that  none  are  reprobated,  but  those  who  first  reject  this 
grace,  and  like  not  to  retain  God  in  their  know  ledge.  His  conclu- 
sion that  God  ♦<  hath  reprobated  or  passed  by  others,"  is  very 
doubtful,  being  as  much  as  to  say,  that  either  God  hath  from  all 

•  "  Whatsoever"  makes  no  exception  of  either  good  or  bad  actions  of  men  ; 
and  this  is  high  ranterism. 

I  Note,  They  place  it  upon  particular  persons,  rendering  God  a  respecter  of 
persons. 

4;  Whereas  he  <Med  for  all  men,  and  is  a  propitiation  for  tlxe  sins  of  the  whole 
world. 


455 

eternity  reprobated  particular  persons,  or  left  them  to  reprobate 
themselves.  It  is  tlien  cither  God's  act  or  the  creaiiuc's,  whicli, 
as  appears,  tliis  man's  masters  (the  pretended  divines)  could 
not  resolve  ;  and  we  do  not  expect  liim  to  be  a  more  profound 
divine  than  his  tutors.  However,  their  opinion  at  least  reflects 
upon  God,  as  passing  by  the  greater  part  of  mankind  without 
affording  them  any  saving  graee^  or  the  least  spiritual  assis- 
tance of  Divine  ligiit  or  life.  So  if  he  thus  takes  no  notice  of 
them  at  all,  but  passeth  them  by,  they  must  inevitably  be  left 
to  destruction  and  eternal  misery  by  this  graceless  and  un- 
charitable opinion,  which  tends  greatly  to  eclipse  the  glory  of 
God  and  his  free  grace,  and  render  the  offers  of  it  to  mankind 
in  general,  and  preaching  salvation  by  it  conditionally  to  all,  no 
better  than  a  mockery  to  the  greater  part  of  the  world.  And 
this  neither  S.  S.  nor  his  assembly  of  divines,  have  answered, 
nor  can  they  clear  tliemselves  herein. 

S.  S.  begins  to  vindicate  his  opinion  by  parts  thus  :  1.  *<  God*s 
act,  which  essentially  takes  in  the  object  tljereof ;  he  hath  cho- 
sen some  particular  persons.  2  Thes.  ii.  13.  '  God  hath  chosen 
you.'  John  xv.  i9.  <  I  have  chosen  you.'  Ephes.  i.  iv.  *  He  hath 
chosen  us.'  This  being  directly  denyed,  I  shall  add  arguments." 
Sect.  1. 

Answer.  The  scriptures  arc  not  denied  by  me,  as  is  here 
falsely  insinuated  ;  but  I  deny  that  these  prove  their  propisitioii 
of  a  personal  election  «)r  reprobation  from  all  eternity.  I  also 
deny,  that  "God  from  all  eternity  did  unchangeably  ordain 
whatsoever  comes  to  pass,"  as  they  most  grossly  assert,  or 
that  his  decree  or  act,  is  so  absolute  from  all  eternity  to  par- 
ticular persons,  as  strictly  eyeing  and  unchangeably  designing 
each  person  to  his  end;  a  certain  definite  number  unto  ever- 
lasting life,  and  others  to  everlasting  death.  This  [  still  op- 
pose, and  find  this  man's  vindication  of  it  very  feeble,  and 
his  proofs  impertinent.  For  in  quoting  2  Thes.  ii.  i3,  he  has 
left  out  the  following  words,  ♦'through  sanctification  of  the 
spirit,  and  belief  of  the  truth,"  which  clearly  explain  how 
they  were  chosen  to  salvation,  according  to  the  conditions  on 
which  God's  act  of  choosing  them  depends,  to  wit,  <'  sanctification 
of  the  spirit,  and  belief  of  the  truth."  So  this  makes  clearly 
against  my  opposer's  opinion  :  for  they  were  not  capable  of  this 
belief  of  the  truth  and  sanctification,  before  they  had  personal 
heingSf  which  surely  they  had  not  from  all  eternity.  And  so  see- 
ing that  the  way  and  act  of  God's  choosing  men,  must  be 
through  sanctification  of  the  spirit,  and  belief  of  the  truth,  (which 
condition  answers  this  decree,)  he  hath  not  designed  nor  or- 
dained the  contrary  condition  of  his  wrath  against  man,  sin 
and  unbelief,  though  they  are  come  to  pass  upon  many,  whose 
repentance  and  return  God  rather  willed,  than  th.eir  death  or 
destruction. 


456 

But  had  S.  S.  pleaded  a  little  further  from  the  words,  «God 
hath  froui  the  heginnin^  chosen  you/'  and  had  he  insisted  on 
the  words  "  from  the  beginning,"  I  might  answer,  that  does  not 
signify /ro?)i  all  eternity  ;  much  less  tiiat  he  hath  liad  your  par- 
ticular persons  in  his  eye,  unchangeably  designing  you  to  salva- 
tion, merely  as  particular  persons,  without  iiaving  relation  to 
any  such  conditions  or  qualifications  'ah  faith,  sanctification,  ha, 
which  may  be  rejected  by  man.  The  words  '•  from  the  begin- 
ning," are  so  far  from  signifying  "  from  all  eternity,"  that  in  this 
place  they  do  not  reach  so  far  as  to  the  beginning  of  the  crea- 
tion ;  but  rather  to  the  time  of  their  first  reception  and  belief 
of  the  truth,  as  they  import  in  divers  other  places.  1  John 
iii.  11,  "  This  is  the  message  that  ye  have  heard  from 
the  beginning;^'  and  2  John  v.  Though  «♦  beginning"  in  tlie 
highest  sense,  relates  to  Christ,  as  the  divine  Word,  who  is  the 
beginning  and  the  end.  And  also  note,  that  S.  S.  deals  with 
John  XV.  19,  as  he  does  by  the  other,  leaving  out  both  the 
foregoing  and  following  words,  which  still  make  against  him  ; 
setting  down  only  <*  1  have  chosen  you,"  whereas  Christ  said 
thus:  "Because  ye  are  not  of  the  world,  but  I  have  chosen 
you  out  of  tiie  world,  therefore  the  world  hateth  you."  And 
then  it  is  plain,  they  were  both  o/and  in  the  world,  before  they 
were  chosen  out  of  the  world  ;  for  could  they  he  chosen  out 
of  that  which  they  were  never  in?  So  that  Christ's  choosing 
his  out  of  the  con  ii}>t  ways  and  spirit  of  the  world  through 
faith  and  sanctification,  is  the  reason  why  the  world  hates 
them,  which  it  did  not  while  they  were  conformable  to  the 
world.  By  ♦'  the  world"  is  here  understood,  tliose  who  are  in 
the  natural,  unbelieving  state,  and  also  such  as  hate  the  true 
believers  and  disciples  of  Christ.  Whence  it  follows,  that  you 
Presbyterians,  how  highly  soever  you  conceit  of  yourselves,  as 
elect  persons  from  all  eternity  above  others,  are  not  in  the  elec- 
tion oi  Christ,  nor  in  a  state  of  election,  so  long  as  envy  and  the 
spirit  of  persecution  rule  in  you  ;  as  they  have  largely  showed 
themselves  in  many  of  your  leaders  and  chieftains.  And  to 
Ephes.  i.  4, "  He  hath  chosen  us  in  him  ;"  these  words  "  in  him," 
to  wit,  in  Christ,  S.  Scandret  hath  left  out,  like  one  that  both 
shuts  his  own  eyes,  and  seeks  to  keep  others  in  a  blind  belief  of 
his  partial  princij)le :  the  very  ground  and  principle  of  elec- 
tion being  in  Christ,  which  the  man  overlooks.  God  <'  hath 
chosen  ms,  (the  true  church,  which  is  elect,)  in  him,  before  the 
foundati(m  of  the  world,  that  we  should  be  holy  and  without 
blame  before  him  in  love."  Ephes.  i.  4.  For  as  we  arc  in  him, 
and  become  so  well  qualified  in  holiness,  and  thus  nearly  rela- 
ted to  him,  as  to  be  without  blame,  in  due  time  we  show  forth 
the  effects  and  fruits  of  that  el*>ct  seed  and  principle,  wherein 
onr  life  and  ground  of  election  stood  before  the  foundation  of  the 


457 

world,  not  merely  as  we  are  "particular  persons,"  or  natural 
men;  but  as  liis  livings:  and  royal  offsprinj^,  liisclairch  and  picu- 
liar  people  sprutisj  from  liis  own  seed,  now  in  due  time  chosen 
by  him  out  of  the  world  and  the  corruptions  thereof,  through 
sanctification  of  the  spirit,  and  belief  of  the  truth. 

S.  S.  Jrgu,  1.  <♦  Particular  persons  in  time,  receive  mercy, 
are  converted,  made  to  persevere,  and  are  saved  :  therefore 
God  did  decree  this  beforehand  ;  for  God  worketli  accoriling 
to  the  counsel  of  his  own  will."  Ephes.  i.  11.  Sect.  2. 

Answer.  Particular  persons  in  time  receiving  mercy,  being 
converted,  and  persevering  in  grace,  dotli  not  argue  that  mer- 
cy was  only  proffered  and  shown  to  a  few  »•  pai  ticular  persons;'* 
nor  yet  that  it  is  so  absolutely  and  eternally  decreed  of  God, 
that  all  to  whom  mercy  and  grace  are  shown,  shall  so  inevitably 
persevere  in  it,  that  there  is  no  pt)ssibility  of  their  declension 
and  falling  from  it  after  the  time  of  their  receiving  grace,  while 
yet  unestablished.  For  1.  He  hath  concluded  all  under  sin,  that 
he  miglitshow  meixjy  upon  all.  2.  Those  particular  persons  who 
sincerely  receive  mercy  and  goodness,  he  will  have  mercy  upon, 
both  in  a  way  of  continuance  and  increase,  and  unto  them  good- 
ness who  abide  in  liis  goodness.  Rom,  xi.  20,  21,  22. 

It  is  true,  that  God  worketh  all  things  after  the  counsel  of  his 
own  will  ;  his  gracious  and  good  will  counsels  him  to  show  forth 
goodness  and  mercy  to  all  in  the  first  place,  and  severity  or 
damnation  to  none  without  cause.  And  his  will  is  also  believers' 
sanctification,  in  order  to  which  he  graciously  counsels  and  per- 
suades men  by  his  Spirit,  to  f<irsake  sin,  and  be  converted. 
"Which  manner  of  working  in  man  by  his  counsel,  is  not  an  in- 
evitable or  forceable  act  of  his  will ;  for  counsel  and  force  are 
very  difTerent,  as  is  an  absolute  decree  to  act  himsdj'  alone, 
and  a  persuasion  of  the  creature  to  act  with  him,  by  the  power 
and  assistance  that  he  gives  it.  So  the  persuasion  on  men  to 
repentance,  and  perseverance  in  faith  and  grace,  cannot  be  an 
irresistible  forcing  them  thereto  ;  for  what  reward  can  men  ex- 
pect of  God  for  any  thitig  they  are  unwillingly  forced  to,  as  by 
some  supposed  ?  Whereas  G(»d  works  upon  that  reason  and  con- 
science which  he  hath  placed  in  man,  to  jiersuade.  induce,  and 
move  men  to  forsake  sin,  from  a  real  sense  of  the  evil  of  it,  that 
they  may  leave  iniquity  from  a  true  zeal  and  hatred,  stirred  up 
by  the  true  light,  against  it.  "  I  drew  them  with  cords  of  a  man, 
with  bands  of  love,"  &c.  Hosea  xi.  4. 

S.  S.  ^irgii.  2.  «<  God  hath  made  absolute  promises  of  the 
first  saving  grace.  Ezek,  xx.  2.7,  26.  *  I  will  sprinkle  clean 
water  upon  you,  and  you  shall  be  clean  ;  a  new  heart  will  1 
give  you,'  chapter  xi.  19,  20;  also  Jeremiah  xxxi.  33,  and 
Isaiah  liv.  13,  «  All  thy  children  shall  be  taugh't  of  the  Lord.' 
These  promises  are  but  a  declaration  of  his  decree,  and  they 

3M 


458 

are  not  made  concerning  all,  but  particular  persons  whom  God 
hath  in  his  eye  to  save.'* 

This  argument  is  grounded  upon  his  mistake,  and  is  very 
dull  and  impertinent,  not  reaching  the  principle  he  intends  to 
Tindieate  by  it.  For  1.  It  imports  absolute  promises  of  the  ihst 
saving  grace  to  be  but  to  particular  persons.  2.  That  God  had 
only  a  lew  particular  persons  in  his  eye,  and  those  IVom  eternity, 
in  his  promise  of  the  first  saving  grace,  contrary  to  plain  scrip- 
ture, which  says  :  "  The  promise  is  to  you  and  your  children, 
and  to  all  them  that  are  alar  ott,  even  to  as  many  as  God  shall 
call  ;'*  and  this  promise  is  Clirist  Jesus,  who  is  God's  everlast- 
ing covenant  and  light,  to  which  men  are  called.  3.  This  man 
mistakes  the  first  saving  grace,  confounding  it  with  the  efl'eets 
"Which  it  brings  forth  where  it  is  received  and  obeyed  ;  viz. 
making  men  clean,  producing  a  new  heart,  &e.  Ezek.  xxxvi. 
35,  and  chap.  xi.  19,  which  are  effids  oj  the  grace.  These  he 
puts  for  the  Jirst  saving  grace  and'  promise  of  it.  As  also  his 
blind  argument  supposes  these  effects  to  be  unavoidably  or 
forcibly  brought  lorth  in  some  particular  persons,  supposed  to 
be  designed  for  that  end,  without  respect  to  tht- ir  accepting  of, 
and  concurrence  with  the  offers  and  appearance  of  saving  grace, 
which  in  the  light  of  Christ  is  given  them,  whereas  it  hath  ap- 
peared unto  all  men.  Tit.  ii.  11.  And  although  the  promise  of 
the  everlasting  covenant  is  freely  and  absolutely  tendered  to 
all ;  yet  it  is  only  made  with  particular  persons  and  confirmed 
to  them,  as  they  are  si'rious  and  penitent,  returning  and  obey- 
ing, and  hearkening  to  the  voice  of  God,  abiding  in  his  love  and 
grace,  &c.  upon  which  he  enters  into  covenant  with  them  and 
they  with  him.  «♦  Hearken  unto  me,  and  I  will  make  with  you 
an  everlasting  covenant,  even  the  sure  mercies  of  David."  Isa. 
Iv.  2,  3.  *'  The  willing  and  obedient  shall  eat  the  good  of  the 
land,"  chap.  i.  19,  not  the  unwilling  and  disobedient ;  and,  "  I 
will  give  them  an  heart  to  know  me,  that  I  am  the  Lord,  and 
they  shall  be  my  people,  and  I  will  be  their  God,  (mark  the  rea- 
son,) for  they  shall  return  unto  me  with  their  whole  heart."  Jer. 
xxiv.  7.  This  was  foretold  or  prophesied  according  to  the  fore- 
sight that  God  had  of  the  willingness  and  compliance  of  his  peo- 
ple with  his  grace  and  spirit,  after  it  was  proffered  and  given  to 
them,  to  invite,  persuade,  and  draw  them,  as  many  other  prophe- 
cies are,  which  relate  to  his  everlasting  covenant,  for  its  estab- 
lishment with  the  creature,  on  these  and  the  like  conditions  j 
which  is  not  forcing  men  to  conversion,  to  have  new  hearts,  to 
be  clean,  &c.  For  grace  from  God  is  given,  and  love  sh<iwn 
men,  to  persuade  and  induce  them  to  love  and  good-will  to- 
wards God.  He  loves  them  first,  that  they  may  love  him.  He 
opens  to  them  a  fountain,  and  pours  clean  water  upon  them, 
that  they  may  wash  therein.    He  works  in  them  to  will  and  to 


459 

do,  that  they  may  ohey  him,  and  by  his  power  and  aid  work  out 
their  salvation  with  fear  and  trembling.  Phil.  ii.  12, 13.  He 
puts  his  laws  in  their  inward  parts,  that  they  may  read  and 
meditate  in  them  day  and  night.  He  teacheth  his  people,  that 
they  may  hear,  and  learn  of  him,  and  obey  his  voice.  And  the 
ministers  of  the  new  covenant  that  was  promised,  preached  obe- 
dience, and  exhorted  persons  to  the  obedience  of  the  Spirit,  and 
of  the  Son  of  God,  lie  being  the  author  of  eternal  salvation  to  as 
many  as  obey  him,  (Heb.  v.  9,)  not  to  them  that  presumptuously 
hazard  their  salvation  upon  an  expectation  of  being  driven  by 
some  irresistible  impulse  or  force,  beyond  what  they  are  capa- 
ble of. 

Argil.  3.  "  Persons  by  name,  are  particular  persons.  But 
God  hath  chosen  persons  by  name.  Rev.  xiii.  8.  *  All  that 
dwell  on  the  earth  shall  worship  the  beast,  whose  names  are  not 
written  in  the  slain  Lamb's  book  of  life  from  the  foundation  of 
the  world.'  "  Sect.  3. 

dnswer.  What  ignorance  and  darkness  this  man  shows  in  this 
argument,  both  of  the  *«  book  of  life,"  and  of  those  "  names" 
that  are  written  in  it !  which  belong  to  men  in  the  new-born 
state,  as  related  to  the  seed  of  election,  to  every  one  that  hath 
a  new  name  given  him,  having  overcome  sin ;  and  are  not  the 
traditional  names  given  to  persons  by  natural  parents.  But  this 
argument  makes  no  difference  between  the  old  birth  and  the 
new,  nor  between  the  old  name  and  the  new  5  nor  between  the 
old  nature  with  its  name,  and  the  new  nature  and  its  name  j  but 
saith,  "  persons  by  name,  are  particular  persons  ;  but  God  hath 
eh  >sen  persons  by  name ;"  as  if  he  should  tell  us  that  *♦  S. 
Scandret,  Nathaniel  Barnard,  Henry  Coleman,  with  the  rest 
of  the  Presbyterians,  are  chosen  persons  from  all  eternity ;" 
and  that  these  names,  «  S.  Scandret  and  J^athaniel  Barnard," 
&c.  are  written  in  the  Lamb's  book  of  life,  but '»  George  White- 
head, Robert  Ludgater,  George  fVitherly,  with  the  rest  of  the 
Quakers,  are  reprobated  »y  name  from  all  eternity."  But  what 
then  does  he  imagine  this  "Lamb's  book  of  life"  is,  and  what 
is  it  made  up  of?  May  the  Lord  free  poor  souls  from  such  ig- 
norance, and  deliver  them  from  such  blind  guides  as  this  man  ; 
against  whose  dark  argument  and  partial  opinion,  let  them  read 
Jer.  xvij.  13  :  "0  Lord,  the  hope  of  Israel,  all  that  forsake 
thee  shall  be  ashamed,  and  they  that  depart  from  me  shall  be 
written  in  the  earth,  because  they  have  forsaken  the  Lord,  the 
fountain  of  living  waters."  So  a  possibility  of  falling  being 
here  signified  ;  and  as  many  do  forsake  and  depart  from  the 
Lord,  and  because  thereof  are  written  in  the  earth;  it  follows, 
that  if  people  abide  with  the  Lord,  he  will  both  abide  with  them, 
and  their  names  shall  not  be  blotted  out  of  the  book  of  life,  nor 
shall  they  be  written  in  the  earth.     And  this  also  evinces  that 


460 

they  are  not  by  name,  as  particular  persons f  either  absolutely 
elected  to  salvation,  nor  reprobated  to  damnation,  but  on  condi- 
tion of  abiding  with,  or  forsaking  the  Lord. 
*  Argu.  4.  "  All  that  are  chosen  do  infallibly  believe  in  time, 
and  partake  of  Christ's  righteousness.  Acts  xiii.  48,  *  As 
many  as  were  ordained  to  eternal  life  believed.'  Horn.  xi.  7, 
<  The  elect  have  obtained  it.'  Therefore  some  particular  per- 
sons were  elected  ',  for  if  all  were  elected,  all  would  infallibly 
believe,"  &c. 

Answer.  This  is  also  a  very  frivolous,  dull,  and  impertinent 
argument,  and  wholly  misses  the  state  of  his  proposition  and  the 
controversy  between  us.  In  the  first  place  he  begs  the  ques- 
tion, while  he  intends  it  to  particular  persons,  as  eyed,  and 
absolutely  designed  particularly  from  all  eternity  to  salva- 
tion, &c.  Whereas  the  question  is  not,  whether  those  that  are 
chosen,  through  sanctification,  do  infallibly  believe?  nor, 
whether  election,  which  is  in //ie  see(/,  doth  not  in  due  time  extend 
to  particular  persons?  For  those,  who  are  true  believers,  are 
come  into  the  elect  seed,  being  ingrafted  into  the  true  root,  and 
are  in  the  election  which  obtains  the  inheritance.  And  as  true 
belief,  faith,  and  obedience,  are  the  terms  upon  which  life  eter- 
nal is  promised  and  received,  so  on  the  same  conditions  life  is 
freely  tendered  in  the  Son  of  God  to  all  mankind,  yea,  to  the 
whole  world.  "  God  so  loved  the  woi-ld,  that  he  gave  his  only  be- 
gotten Son,  that  wiiosoever  belicveth  in  him  should  not  perish, 
but  have  everlasting  life ;  for  God  sent  not  his  Son  into  the  world 
to  condemn  the  world,  but  that  the  world  through  him  might  be 
saved."  John  iii  16,17.  This  plainly  cuts  off  that  opinion  of  a 
secret  decree  and  absolute  design  from  eternity  t«)  destroy  the 
greater  part  of  mankind.  For  it  cannot  be  consistent  with  him 
to  have  so  decreed  damnation  from  all  eternity  for  those  he 
proffereth  in  time  to  save  by  his  Son,  upon  believing  and  obey- 
ing. And  therefore,  as  to  that  of  Acts  xiii.  48,  some  have  it 
thus:  *<  And  they  believed,  even  as  many  as  were  ordained  (or 
fitted)  for  eternal  life,"  which  may  not  oppose  Christ*s  tt  sti- 
mony  before  that,  ♦<  whosoever  believeth  on  the  Son,  shall  have 
eternal  life  ;"  which  is  promised,  not  merely  as  respecting  par- 
ticular persons,  but  that  condition  on  which  it  is  universally 
tendered,  namely,  to  be  accepted  in  a  living  faith  and  sincere 
obedience. 

But  some  more  ingenuous,  and  as  learned  as  this  man,  affirm, 
that  the  word  Tfrov^evaej,*  which  is  translated  •< ordained;" 
Acts  xiii.  48,  signifit  s,  well  appointed,  set  in  good  order,  prepa- 
red or  disposed.  So  those  whose  hearts  were  prepared  or  well 
disposed,  (viz.  in  a  willingness  of  mind  and  right  order  of  spirit, 

*  T«y/n«f  is  order  or  rank,  1  Cor.  xv.  23. 


461 

having  true  desires  for  eternal  life,)  believed,  as  the  good  seed 
took  root  in  the  good  ground,  or  honest  heart  that  received  it. 
AViien  Lydia  lieard  the  apostles,  God  opened  her  heart,  •»  tliat 
she  attended  unto  the  things  which  were  spoken  of  Paul."  Acts 
xvi.  14.  And  Barnabas  exhorted  the  people,  <'  that  witli  pur- 
pose of  heart  they  would  cleave  unto  the  Lord."  Acts  xi.  23. 
Here  was  a  true  preparation  in  them,  both  for  bi  Iii>ving  and 
eternal  life.  And  further,  from  Acts  xiii.  46,  it  is  evident,  that 
both  the  word  of  the  Lord  was  preached,  and  life  eternal  ten- 
dered to  those  views  who  rejected  it,  or  •»  put  the  word  of  God 
from  them,"  and  •*  judged  themselves  unworthy  of  everlasting 
life."  \Vheref)re,  surely  God  did  not  from  all  eternity  cither 
absolutely  design  them,  as  particular  persons,  to  damnation,  or 
to  pass  tliem  by  for  that  end.  For  he  did  not  pass  them  by 
without  taking  notice  of  them,  but  gave  them  notice  of  tlie  way 
of  life  and  salvation,  tendering  it  to  them  by  his  spirit  in  his 
messengers,  which  had  been  a  contradiction  to  himself,  if  he 
had  from  eternity  absolutely  decreed  the  contrary.  But  the 
envious  Jews  opposing  and  rejecting  the  Word  of  God,  jrtd^ed 
themselves  unworthy  of  everlasting  life,  wherein  they  rejected 
their  hope  which  was  of  the  Lord,  and  therefore  their  destruc- 
tion was  of  themselves.  Whereupon  Paul  and  Barnnbas  said, 
**  Lo,  we  turn  to  the  Gentiles ;  for  so  hath  the  Lord  commanded 
us,  saying,  I  have  set  thee  for  a  light  of  the  Gentiles,  that  thou 
shouldst  be  for  Salvation  unto  the  ends  of  the  earth  ;  and  there- 
upon the  Gentiles  were  glad,"  &c.  verse  47.  So  that  here  was 
universal  grace  and  salvation  preached  and  tendered  to  all,  as 
that  which  God  had  foretold  and  promised,  who  did  not  exclude 
any  from  the  benefit  thereof;  nor  was  any  liindered  from  life 
and  salvation,  but  those  who  exclude  themselves,  being  such  as 
judged  themselves  unworthy  of  everlasting  life. 

Argil,  b.  »*  Jacob  was  a  particular  person,  and  was  loved  be- 
fore he  had  done  any  good,  according  to  God's  purpose  of  elec- 
tion." Sect.  4. 

Answer.  He  hath  herein  wrested  the  scripture  ;  for  it  doth 
not  say  that  Jac(»b  was  loved,  and  Esau  hated,  before  they  had 
done  good  or  evil,  as  he  renders  the  word-?,  for  then  it  may  be 
asked,  what  he  hated  Esau  for,  before  he  had  done  good  or  evil  ? 
Did  he  hate  him  fornotliing?  Surely  not.  What  was  said  before 
they  were  born,  or  had  done  good  or  evil,  was  by  way  of  pro- 
phecy, "  the  elder  shall  serve  the  younger  ;"  but  what  is  this  to 
their  eternal  states  ?  Jacob  had  no  need  of  Esau's  service  in 
hell.  And  then  to  the  following  words,  "  as  it  is  written,  Jacob 
have  I  loved,  but  Esau  have  I  hated  ;"  where  was  it  written  ? 
and  how  doth  it  relate  to  Jacob  and  Esau?  Doth  it  relate  to  them 
merely  as  particular  persons,  under  such  a  limitati«)n  of  elec- 
tion and  reprobation  from  eternity  ?  or  rather  to  their  poster- 


462 

ity,  as  under  such  different  qualifications  of  love  and  hatred  ? 
Could  God  absolutel)'  determine  to  hate  any  particular  persons, 
merely  as  persons,  without  respect  to  either  their  good  or  evil 
qualifications  or  works,  or  before  they  had  done  good  or  evil? 
This  were  blasphemously  to  render  him  in  enmity  against  his 
own  works,  as  if  he  liad  made  man,  or  forced  him  into  the  world 
unavoidably,  to  destroy  and  damn  him  to  all  eternity  !  whereas 
the  mercies  of  God  are  over  all  his  works,  of  which  mankind  is 
a  great  and  principal  part.  And  as  for  that  which  is  written  of 
his  **  loving  Jacob  and  hating  Esau,"  it  is  in  Malachi  1.  Their 
posterities  were  called  by  their  names,  that  people  of  the  Edom- 
ites,  who  succeeded  Esau,  (who  was  called  Edom,*)  both  in 
name  and  nature,  (Gen.  xxxvi.  19,)  whom  men  should  call 
« the  border  of  wickedness,"  (Mai.  i.  4,)  which  could  not  be 
until  they  were  wicked,  and  had  acted  wickedly.  These  were 
they  against  whom,  because  of  their  wickedness,  God  had,  and 
against  such  still  hath,  indignation  forever;  and  thus  his  decree 
is  absolute  against  the  wicked,  who  are  rebellious  against 
him,  and  reject  his  grace  by  rebelling  against  his  gracious  light 
and  spirit  in  them.  And  also  it  was  said  to  Esau,  (as  inclu- 
ding the  wicked  of  his  posterity,  or  the  earthly  Edomites,  and 
carnal,  envious  persecutors,)  *«  Shall  I  not,  saith  the  Lord,  even 
destroy  the  wise  men  out  of  Edom,  and  the  understanding  out 
of  the  mount  of  Esau."  Obed.  viii.  "  That  every  one  of  the 
mount  of  Esau  may  be  cut  off."  ver.  9.  *«  For  the  violence 
against  thy  brother  Jacob,  shame  shall  cover  thee,  and  thou 
shalt  be  cut  off  forever."  ver.  10.  "  Thou  shouldst  not  have 
looked  on  the  day  of  thy  brother,  &c.  neither  shouldst  thou 
have  spoken  proudly  in  the  day  of  distress  :"  See  ver.  12,  13, 
14<.  to  the  end.  Are  not  here  plain  causes  shown  why  God 
hated  Esau  ? 

Jrgu.  6.  "  God  knows  his  elect  from  others,  and  this  not 
only  after,  but  before  they  are  called.  2  Tim.  ii.  19,  *  The 
foundation  of  God  standeth  sure ;  the  Lord  knoweth  who  are 
his.'  John  xiii.  18,  '  I  know  whom  I  have  chosen.'  John  x.  14., 
«  I  am  the  good  shepherd,  I  know  my  sheep.'  ver.  16,  <  Other 
sheep  I  have  that  are  not  of  this  fold,  them  also  I  must  bring, 
and  they  shall  hear  my  voice.'  Therefore  they  are  particular 
persons;  these,  and  not  others,  that  the  Lord  hath  chosen. 
John  vi.  37, «  All  that  the  Father  giveth  me  shall  come  to  me.'  " 

Answer.  This  argument  signifies  nothing  at  all  for  his  pur- 
pose, nor  would  it  help  him  one  whit  if  it  were  all  granted  ; 
for  who  questions  God's  omnisciency.  God  knov»s  all  alike, 
considered  merely  as  persons  ;  but  in  a  near  and  peculiar  rela- 
tion to  himself,  he  knows  his  ettcL     He  knows  who  are  his. 

♦  Edom  relates  to  the  earthly  birtli. 


468 

Christ  knows  those,  both  men  and  women,  whom  he  hath  cAo- 
sen  oat  ef  the  world  ;  and  lie  saith,  *'  I  am  the  good  shepherd^ 
and  know  my  sheep,  and  am  known  of  mine."  John  x.  16. 
But  these  latter  words,  "  and  am  known  of  mine,"  S.  S.  is 
pleased  to  leave  out  and  quietly  pass  by,  for  that  Christ  is 
known  of  his  elect,  his  sheep.  But  surely  he  could  not  be 
known  of  them  before  they  were  born,  or  had  a  being.  And 
as  for  those  other  sheep  which  are  not  of  this  fold,  the  gather- 
ing or  bringing  home  of  whicli  Christ  foretold,  they  were  such 
as  had  a  remainder  of  innocency,  in  whom  Jaco6  was  not  wholly 
destroyed  through  rebellion  and  wickedness  ;  such  as  had  been 
seeking  rest,  where  tlicy  could  not  find  it.  But  when  the 
truth  and  way  of  life  came  to  be  manifest  to  them,  they  were 
ready  to  receive  and  comply  with  it,  and  hear  the  good  shep- 
herd's voice  and  obey  him.  There  were  such  lost  sheep  both 
among  Jews  and  Gentiles,  who  when  the  good  shepherd  appear- 
ed were  well  disposed,  willing  and  ready  to  come  to  him,  re- 
ceive, and  follow  him,  and  obey  his  voice,  whicii  were  distin- 
guished from  the  murderers  of  the  just  one  in  themselves, 
who  were  wolves  and  persecutors  of  Clirist  and  his  witnesses, 
as  HE  the  good  shepherd  was  distinguished  from  the  hireling 
that  fleeth.  John  x.  13, 14.  And  they  that  come  to  Christ  out 
of  a  true  hunger  and  desire  after  him,  as  the  bread  of  lijt^  are 
those  whom  tlie  Father  hath  given  to  liim,  who  come  to  him  in 
that  which  is  given  to  him,  of  which  he  loseth  nothing,  but  will 
raise  it  up  at  the  last  day.  John  vi,  S7,  39.  And  those  whom 
the  Father  gives  to  the  Son,  are  given  in  a  true  desire,  willing- 
ness, and  love  in  themselves  to  the  truth,  to  follow  and  obey 
Christ;  the  Father's  drawings  not  being  resisted  by  them,  but 
having  an  influence  and  prevalency  with  them,  and  ujjon  their 
spirits  for  that  end  ;  as  he  said  :  "  Every  man  that  hath  heard 
and  learned  of  the  Father  cometh  unto  me.''  John  vi.  45.  So 
the  Father's  teaching  or  instruction  was  the  way  of  his  draw- 
ing to  the  Son  ;  antl  this  was  not  a  forcing  them  to  the  Son, 
whether  they  would  or  not,  but  a  gentle  persuading  them  to 
hear  and  learn  of  God,  (in  his  light,)  that  thereby  they  might 
come,  and,  in  a  sense  of  his  love  therein,  be  given  to  the  Son. 

Mrgu.  7.  <'  This  appears  from  the  very  nature  of  election  ; 
for  where  all  are  taken,  or  all  are  left,  there  can  be  no  elec- 
tion." Sect.  5. 

Answer.  Election  rightly  considered  and  truly  stated,  ac- 
cording to  scripture,  I  never  questioned  ;  the  nature  of  which, 
as  is  by  this  opposer  implied  here,  is  a  being  chosen  out  of  ov 
from  among ;  and  so  the  elect,  or  true  believers,  are  chosen  out 
of  the  world,  from  among  men  ;  chosen  out  of  kindreds,  nations, 
ajid  people,  as  the  royal  offspring  and  priesthood  of  Christ. 
But  what  does  this  prove  of  a  personal  election  and  reprobation. 


464 

particularly  decreed  and  desij^ned  from  all  eternity  ?  It  proves 
quite  the  ct)ntrary  ;  for  from  tl»e  nature  of  election,  or  choosing 
a  church  or  people  out  of  the  world,  or  from  among  men,  and 
that  ♦♦  tjjrough  sanciification  r)f  the  spirit  and  belief  oj  the  tnitfu^' 
it  follows  that  they  were  first  in  the  world,  in  the  unbelief,  and 
scatttred  among  men  and  people,  before  this  act  of  election  or 
choosing  outf  was  fulfilled  in  them,  lie  hath  chosen  us  that 
we  should  be  holy  and  without  blame,  that  we  might  partake 
of  salvation  by  Jesus  Christ.  Ephes.  xiv. — 1  Thes.  v.  9.  And 
tliose  thus  chosen  for  this  end,  were  the  saints,  the  faithful  in 
Christ  Jesus,  (Epiies.  i.  1,)  who  first  trusted  in  Christ, 
(ver.  12,)  who,  after  they  believed,  were  sealed  with  the  holy 
spirit  of  promise,  (ver.  13.)  Their  faith  was  in  the  Lord  Jesus, 
and  love  unto  all  saints,  (ver.  15.)  who  believed  according  to 
the  working  of  his  mighty  power,  (ver  19.)  And  that  this 
estate  might  be  attained,  faith  is  offered  to  all  ;  the  power  of 
believing  is  given  in  the  free  grace  and  gift  of  God's  eternal 
spirit  and  univeisal  light  of  his  Son.  It  is  the  world's  sin  that 
they  do  not  believe  in  Christ,  of  which  the  spirit  reproves 
them,  for  which  they  would  not  be  chargeable  or  reproved,  if 
he  iiad  not  afforded  tliem  light  and  power  suflBcient  for  them  to 
believe  and  obey  Chi-ist. 

S.  S.  »« '  Jacob  have  I  loved,  and  Esau  have  I  hated.'  Though 
these  last  words  were  spoken  when  Esau's  posterity  was  the 
horder  of  wickedness,  (Mai.  1,)  yet  whatever  G.  W.  saith, 
they  were  spoken,  to  signify  the  free  choice  that  God  long 
before  had  made  of  Jacob  and  his  seed."  p.  112. 

Answer.  As  he  intends  Jacob  after  the  flesh,  (and  so  his 
seed,)  who  was  called  by  the  name  of  Israel,  this  is  still 
grounded  upon  his  mistake,  and  doth  not  at  all  make  for  his 
opinion,  but  against  him.  For,  though  I  grant  a  free  love  to 
and  choice  of  Israel,  and  so  of  the  seed  of  Jacob,  as  a  peculiar 
people  ;  yet  this  did  not  secure  their  eternal  states,  without 
their  perseverance  in  the  way  of  God.  Neither  was  the  seed 
of  Jacob,  alter  the  flesh,  under  an  absolute  decree  of  election 
to  eternal  life,  that  being  known  only  in  the  seed,  after  the 
spirit ;  for  the  contrary  was  and  is  manifest  in  them  that 
back-slid  and  rebelled  against  the  spirit  of  God,  and  became 
persecutors  of  the  holy  prophets,  and  fell  into  gross  evils,  many 
of  them  to  their  destruction,  which  caused  the  prophets  often 
to  complain  of  them,  and  severity  from  God  to  come  upon  them 
th^t  fell — ♦♦  On  them  that  fell,  severity  ;  but  on  thee  goodness, 
if  thou  abide  in  his  goodness."  Rom.  ii.  And  it  is  said,  "  The 
Lord  was  wroth  :  so  a  fire  was  kindled  against  Jacob,  and 
anger  came  up  against  Israel."  Psal.  Ixxviii.  21.  «*  Who  gave 
Jacob  to  the  spoil,  and  Israel  to  the  robbers:"  Did  not  the  Lord 
against  whom  they  had  sinned  ?  For  they  would  not  walk  in 


465 

his  ways  ;  neither  were  they  obedient  unto  his  law.'*  Tsa.  xlii. 
25.    And  cltap.  xliii   22,  '•  But  tlioii  hast  not  called  upon  me, 

0  Jacob  ;  but  tliou  hast  been  weary  of  me,  O  Israel.  Thou 
hast  made  me  to  serve  witii  thy  sins;  thou  hast  wearied  me 
with  thine  iniquities,  ver.  24.  Thy  first  lather  hath  sinned, 
and   thy   teachers   have    trans.i^ressed    ajj;ainst    me.    vei'.  27. 

1  have  given  Jacob  to  the  curse  ;  and  Israel  to  reproaclies." 
ver.  28.  Was  then  Israel,  or  Jacob's  seed,  after  tlie  flesh, 
eternally  elected  and  loved  ?  Was  not  his  saying,  **  I  have  loved 
Jacob,"  intended  to  reprove  the  ingratitude  and  unfailhfulness 
of  tliose  his  posterity  ?  Mai.  i.  2.  '•  I  have  loved  you,  saith  the 
Lord;  yet  ye  say,  wherein  hast  thou  loved  us?"  &c.  ver.  6, 
«  O  priests  !  that  despise  my  name,"  &c.  ver.  7.  "  Ye  offer 
polluted  bread  upon  mine  altar,"  ike.  Thus  those  of  Jacob  or 
Israel  after  the  flesjj,  both  priests  and  people,  were  reproved 
for  their  abuse  of  God's  love  and  kindness;  and  can  any  peo- 
ple now  be  said,  to  be  so  absolutely  chosen  to  salvation,  merely 
because  God  doth  show  love  to  them,  when  now  his  love  in  his 
Son  is  universally  extended  to  the  world  ?  •<  God  so  loved  the 
world,"  ki..  John  iii.  Did  he  therefore  decree  the  whole  world 
to  be  saved  ?  See  the  narrowness  of  the  said  opinion  of  a  per- 
sonal election  and  reprobaticm  from  all  eternity,  and  how  false  is 
that  impertinent  alie;jation  of  God's  free  choice  of  Jacob  and 
his  seed,  as  it  is  intended  to  suit  that  proposition ! 

But  further,  the  apostle  explains  who  are  truly  in  the  elec- 
tion of  the  seed  of  promise,  and  who  are  the  true  and  spiritual 
Israel,  and  so  in  the  election  which  obtains.  See  Rom.  ix,  6.  7,  8. 
<*  They  are  not  all  Israel  which  are  of  Israel ;  neitlier  because 
they  are  the  seed  of.  Abraham,  are  they  all  children  ;  but  in 
Isaac  shall  thy  seed  be  called."  That  is,  they  who  are  the 
children  of  the  flesh,  are  not  the  children  of  God  ;  but  the  chil- 
dren of  the  promise  are  coutjted  for  the  seed."  See  also  Gal. 
iv.  28,  29.  For  illustration  of  which  the  apostle  alludes  to 
those  instances  of  Jacob  and  Esau.  (Rom.  ix.  10,  11,  12,)  who 
were  instanced  as  figures  of  the  tyvo  opposite  seeds,  the  two 
contrary  births,  two  differing  peo|)le  and  nations :  as  the 
eartMif  and  the  heavenly,  the  natural  and  the  spiritual  seed,  and 
birth,  are  contiary  in  the  very  nature  and  ground  ;  and  so  are 
the  generations  of  each,  as  namely  those  in  the  first  Adam,  and 
those  in  the  second  ;  those  after  the  flesh,  and  those  after  the 
spirit.  And  so  the  righteous  and  the  wicked  are  both  contrary 
in  nature  and  spirit:  yet  not  simply  as  creatures  oV  persons  ; 
hut  as  influenced  with  contrary  principles,  spirits,  and  powers, 
which  bring  forth  their  own  contrary  seeds,  births,  and  images, 
in  m-n  and  women.  Now  whereas  it  is  said,  "  being  not  yet 
born  ,  neither  having  done  go«)d  or  evil,  that  the  purpose  of 
God  according  to  election  might  stand,  not  of  works,  but  of  hiiri 

5  N 


466 

iliat  calleth ;  it  was  said  unto  Rebecca,  the  elder  shall  serve 
the  yoiingtr  ;**  or,  the  greattr  shall  serve  the  lesser.    This  can- 
not be  any  proof  of  an  absolute  or  eternal  election  and  repro- 
bation of  Jacoh  and  Esau's  persnns.     For  what  service  needed 
Jacob  in  heaven,  from  Esau  in  hell  ?  or,  what  service  ciiuld 
Esau   in  hell,  do  Jacob   in  heaven?  Howbeit,  the  purpose  of 
God  acc!)rding  to  election  stands  sure  originally  in  tiie  elect 
seed,  and  so  not  of  works.     Esau  was  a  worker  ;  and  so  the 
first  birth  would  of  itself  be  willing,  running,  and  working  for 
life  eternal,  which  can  be  no  procurement  of  God's  purpose 
thereof.     But  a  seed  is  freely   given  of  God  to  mankind,  and 
power  to  bring  forth  righteousness,  and  the  living  works,  as 
effects  of  grace.     And  God  freely  calls  men  thereto,  out  of  his 
free  grace  and  love  to  all :  •»  By  grace  are  ye  saved,  through 
faithj  and  that  not  of  yourselves,  it  is  the  gift  of  God  ;  not  of 
works,  lest  any  man  should  boast,  for  we  are  his  workmanship, 
created  in  Christ  Jesus  untd  good  works,  (mark  this,)  which 
God  hath  before  ordained,  that  we   should   walk   in  then»." 
Ephes.  il.  8,  9,  10.     This  saving  grace  '♦  hath  appeared  unto 
all  men."  Titus  ii.  11.     It  is  not  limited,  or  bound   up,  to  that 
narrowness  to  which  the  particular  electioners'  opinion  would 
bind  it,  as  being  only  designed  from  eternity  for  a  particular 
small  number  of  persons,  to  the  eternal  exclusion  of  all  the 
world  beside  to  everlasting  damnation,  without  remedy  ;  which 
is  a  most  partial  and   cruel  doctrine,  eclijising  the  gh)ry    and 
sovereignty  of  God,  which  is  most  manifest  in  showing  mercy, 
rather  than  mere  partial  severity  on  his  poor  creatures. 

S.  S.  teaches,  "  that  the  making  this  vessel  to  honour,  that 
to  dishonour,  is  God's  creating  such  a  person,  with  a  resolu- 
tion to  recover  him  out  of  his  fallen  state,  by  saving  grace; 
such  a  person,  with  an  intention  to  leave  and  never  recover 
him  out  of  his  fallen  state,  by  renewing  grace,"  &c.  p.  112, 
113.  Sect.  6. 

Answer.  He  runs  still  upon  his  first  mistake,  placing  such  a 
partial  resolution  and  intention  upon  God  towards  his  creatures, 
or  particular  persons,  in  creating  them,  as  absolutely  to  recover 
one  and  leave  the  other  in  the  fall.  And  why  then  doth  this  man, 
or  his  brethren,  preach  and  tender  salvation,  upon  terms,  to  all 
sorts  ?  They  cloak  this  partial  reserve  with  general  tenders 
of  good,  imagining  God  to  be  as  partial  in  his  intentions,  and 
as  slightly  and  contradictory  in  his  call  and  proffers  as  them- 
selves ;  as  if  he  should  call  all  to  repentance  and  life  ;  and  yet 
to  have  created  them  with  the  intention  of  leaving  the  greater 
part  in  the  fall  for  eternal  death,  or  rather  have  from  eternity 
reprobated  them  !    Or,  as  his  masters  of  the  Assembly  say,*' 

»  Confession  of  Faith. 


467 

lie  hath  *'  before  ordained  them  to  everlasting  death."  The  con- 
tradiction of  which  doctrint'S  hoth  to  God's  universal  liive, 
grace,  and  call,  as  also  to  themselves,  is  manifest.  That  he 
should  from  eternity  ordain  those  for  reprobation,  to  whom  in 
due  time  he  gives  li^ht,  and  calls  to  repentance,  are  plainly 
inconsistent  and  contradictory.  One  while  to  say,  he  hath 
reprobated  them  ^  anither  while,  that  he  **  passtth  them  bij." 
One  while  that  he  hath  '*  before  ordained  them  to  evctlasting 
death ;^'  another  while  that  he  creates  them  xvith  intention  to 
leave  them  without  recovery  ;  which,  though  all  incur  the  same 
end,  (as  is  supposed  to  a  certain  fore-designed  number  of  per- 
sons,) yet  the  state  of  the  case,  as  it  reflects  upon  God,  is  as 
much  opposite  and  contrary,  as  to  say,  God  doth,  absolutely, 
eternally  decree  man's  destruction,  or  did  reprobate  them  from 
eternity ;  and  then  that  he  purposely  passes  by  and  leaves 
them  to  destroy  or  kill  themselves.  Whereas  his  good  will, 
and  kindness,  and  free  proffers  of  grace  and  salvation  to  lost 
man,  admits  (»f  neither  such  cruelty  to,  nor  carelessness  of  his 
creatures.  His  mercies  are  over  all  his  works,  and  his  grace 
and  mercy  in  the  first  place  extend  to  all.  And  that  saying, 
<«  He  will  have  mercy  on  whom  he  will,"  is  no  limitation  to  the 
first  extent  of  his  grace  and  good  will,  but  that  he  will  have 
mercy,  both  by  way  of  increase  and  continuance,  to  the  upright 
hearted  ;  even  to  them  that  fear  him,  who  love  and  obey  him. 
But  those  that  are  destroyed,  their  destruction  is  of  themselves, 
as  it  is  written  :  «♦  But  my  people  would  not  hearken  unto  my 
v«>ice,  Israel  would  n(»ne  of  me  ;  therefore,  (mark  the  cause,) 
I  gave  them  over  to  their  own  hearts'  lusts."  Psal.  Ixxxi.  11. 
And  as  S.  S.,  in  contradiction  to  himself,  saith,  "  Nor  doth  God 
consume  any  man  merely  as  his  own  workmanship ;  but,  (he 
adds,)  God  endureth  with  much  long  suffering  unregenerate 
men,  and  they  fit  themselves  for  destruction."  p.  113.  Sec 
how  the  man  breaks  the  neck  of  his  own  cause.  Is  his  opinion 
of  God's  eternally  reprobating  and  ordaining  particular  per- 
sons to  destruction  come  to  this,  that  now  while  he  showeth  long 
suffering  towards  them,  they  fit  themselves  for  destruction ; 
that  is,  they  rebel  against  God,  resist  his  spirit,  and  despise 
the  riches  of  his  grace,  and  slight  his  h)ng  suffering  and  pa- 
tirnce,  till  they  bring  swift  destruction  upon  themselves.  And 
of  this  God  is  not  the  cause.  He  doth  not  unchangeably  ordain 
Avhalsoever  comes  to  pass.  Sin  and  rebellion  in  the  wicked, 
and  their  striving  against  him,  (Isa.  xlv.  9,)  are  come  to  pass, 
which  he  is  not  the  author  of:  '»  Woe  unto  him  that  strives  with 
liis  Maker.  Thou  hast  hid  thy  face  from  us,  and  we  are  con- 
sumed, because  of  our  iniquities."  Of  these  God  is  neither 
the  author  nor  cause. 


468 

S.  S.  "  God's  election  is  unchangeable.  He  will  certainly 
bring  in,  never  finally  reject  that  soul  lu'  had  taken  a  liking  to 
— p-NoLliing  can  fall  out,  not  sin  itself,  causing  God  to  aiier  his 
purpose;  he  foresaw  all,"&c.  p.  113.   Sect.  7. 

Answer.  His  election,  and  purpose  thei-eof,  where  made  sure 
and  confirmed  by  his  spirit  in  his  sanctified  ones,  who  are  es- 
tablished in  his  grace,  is  unalterable.  But  1.  There  are  degrees 
and  growths  in  a  state  of  election,  before  establishment  ;  as 
those  to  whom  Peter  wrote  his  first  epistle,  were  called  ••  elect, 
according  to  tiie  fore-knowledge  of  God,  through  sanctilieation 
of  the  spirit  umo  obedience,"  *cc.  1  Pet.  i.  2.     These  although 
elected,  (so  far  as  they  were  chosen  out  of  the  world,  through 
sanctification  and  belief  of  the  truth,)  ^  et  he  both  wrote  to  thi-m, 
to  stir  up  their  pure  minds,  (2  Pet.  iii.  ±,)  and  exiiorted  them, 
«<  to  give  diligence  to  make  their  calling  and  election  siiref''  that 
they  might  *»  never  fall."  2  Pet.  i.  10.     But  wliat  need  of  this, 
if  they  were  personally  elected,   from  an   absolute  purpose  of 
God,  from  eternity  ;  needed  they,  or  could  they  make  that  uiDre 
sure,  which  God  had  made  so  absolute  ?   If  so,  then  the  exhorta- 
tion would  more  properly  have  run  tlius,  viz.  •«  Brethren,  be- 
lieve that  God  hath  made  your  personal  election  sure  from  eter- 
nity."'  And  then  wliat  needed  he  to  warn  or  admonish  tliemi 
concerning  the  apostacy  of  thost;  who   denied   the    Lord  tbat 
bought  them,  who  had  forsaken  the  right  way  ;  or  of  such,  who 
after  they  had  escaped  the  pollutions  of  the  world,  through  the 
knowledge  of  our  Lord  and  Saviour  Jesus  Christ,  (which  surely 
was  Saving  grace,)  yet  were  again  entangled  therein,  that  tiieir 
latter  end  was  worse  with  them  than  the  beginning.  2.  Pet.  li. 
Did  not,  then,  their  sin,  their  falling  from  grace,  and  so  their 
disobedience,  hinder  their  establishment  and  security  in  a  state 
of  election,  or  keep  them  from  that   diligence,  in  the  spirit, 
whereby  they  should  have  made  their  calling  and  election  sure? 
2.  His  saying,  ♦'  that  sin  itself  cannot  cause  God  to  alter  his 
purpose,"  is  not  only  a  gross  mistake,  (as  in  this  case,)  but  also 
gives  a  great  liberty  to  hypocrites,  who  believe  that  they  are 
eternally   elect   persons,  to  continue  in  sin  and   presumption. 
But  in  reproof  to  such,  and  confutation  of  the  mistake,  see  what 
the  prophet  Jeremiah  saith  in  the  18th  chapter,  where  having 
first  declared  the  power  that  God  had  over  them,  by  the  instance 
of  the  potter,  (ver.  3,  4,  5, 6,)  he  further  shows  his  purpose,  and 
the  manifestation  of  his  power,  both  in  judgment  and  mercy, 
and  the  condition  on  which  his  declared  thought  or  intention 
may  be  altered;   as  where  he  saith  :  «« At  what  instant  I  shall 
speak  concerning  a  nation  and  concerning  a  kingdom,  to  pluck 
up  and  to  pull  down  and  destroy  it,  if  that  nation  a.e;ainst  whom 
I  have  pronounced,  turn  from  tlieir  evil,  I  will  repent  of  the  evil 
I  thought  to  do  unto  them.    And  at  what  instant  I  shall  speak 


469 

concerning  a  nation,  and  concerning  a  kingdom,  to  build  and  to 
plant  it,  it  it  do  evil  in  my  sight,  tliat  it  obe^  not  my  voice,  then 
will  1  repent  of  the  good,  wherewith  I  said  I  would  benefit 
them."  Jer.  xviii.  7,  to  18th  verse. 

It  any  should  object,  •»  that  these  conditional  alterations  of 
God's  purposes  did  but  concern  their  temporal  conditions,  not 
their  eternal,'*  &c.  it  may  be  answered,  that  it  is  a  mistake; 
they  concerned  both;  except  men  repent  they  will  perish  eter- 
nally. Their  persisting  in  evil  doing  and  disobedience  to  the 
voice  of  God,  incurs  eternal  condemnation,  as  well  as  temporal 
punishments.  Soon  the  contrary,  through  true  repentance,  &c. 
both  have  been  escaped  by  many,  and  godliness  is  great  gain, 
which  hath  the  promise  of  the  life  that  now  is,  and  of  that  which 
js  to  eome.  1  Tim.  iv.  8,  and  vi.  6. 

Again  :  my  unanswered  objection  was  and  still  is,  "  were  it 
not  impertinent  and  vain,  to  warn  men  of  destruction,  eternal 
death,  or  perishing,  if  from  eternity  they  were  secured  from 
any  such  danger  ?  Or  on  the  other  hand,  in  time  to  set  before 
them  life  and  death,  that  they  might  choose  life,  and  refuse 
death,  &c,  as  Deut.  xxx.  15,  16,  17,  l8,  19,  20.  If  God  had 
particularly  designed  them  for  death  and  destruction,  how 
should  they  then  choose  life  ?  Were  not  this  to  mock  them  with  a 
dissembling  proffer  of  life,  if  the  contrary  be  so  unalterably 
designed  lor  them  ?'* 

S.  S.,  after  his  fashion,  answers :  "  God  that  decrees  their 
salvation,  decrees  by  such  warnings  to  work  in  them  his  fear 
and  an  holy  caution,  to  keep  them  in  his  ways,  that  they  may 
be  saved."  Sect.  8.  p.  114. 

Rtply,  \Miat  fear?  A  fear  of  that  which  there  is  no  danger 
of,  or  that  from  a  fear  of  destruction  they  may  serve  him,  when 
they  are  from  eternity  unalterably  secured  from  destruction  ; 
or  of  salvation,  as  is  supposed  ?  What  nonsense  and  imjjertincnt 
preaching  and  warning  is  this,  to  dissemble  people  into  a  fear 
and  cautiousness  of  that  which  they  arc  out  of  all  danger  of  in- 
curring ;  especially,  if  God's  purpose  in  the  case  be  so  un- 
changeable, as  to  particular  persons,  that  sin  itself  cannot  alter 
it?  is  this  way  of  Presbyterians  warjiing  men  of  destruction, 
(being  compared  with  their  partial  opinion,)  any  better  than 
frightening  children  with  fond  conceits  and  fancies  of  things 
that  are  not?  But  we  are  sure  that  the  warnings  that  both 
Moses,  the  prophets,  and  apostles  gave,  were  real  and  serious, 
both  as  to  their  tendency  and  consequence,  and  not  with  such 
partial  and  contradictory  reserves  and  opinions,  as  the  Presby- 
terians' eternal  election  and  reprobation  of  particular  persons. 
Obj.  ♦* '  Whom  he  will  he  hardeneth.'  Rom.  ix.  Feter  deserved 
hardening  as  well  as  Judas  ;  that  God  hardeneth  Judas  and  not 
Pet'  r,  proceeds  from  the  mere  pleasure  of  his  will."  Sect.  9. 
p.  lU. 


470 

Ueplij,  'Vhvi  man  is  most  e,e;iegiously  mistaken  in  j»Iacingsueh 
a  severe  act  oi  G.^u's  i\ill,a3  liardeniiig  any  that  are  rebellious, 
up'ii  more  wiil  and  pltusurc,  (in  our  opposer's  sense,)  as  the 
cause  ot  such  a  juiigan  iit.  It  cannot  be  the  mere  will  and  plea- 
sure ot  G(»d  to  use  such  severity,  as  to  harden  and  deslroy  his 
cr<  atures  ;  for  he  dt  li.>;hteth  in  mercy,  (Micali  vii.  i8,)  and  liath 
nc  pleasure  in  fhe  ikatli  of  him  that  dieth  ;  and  he  willeth  not 
the  tleaili  of  a  sinner,  but  rathi  r  his  return.  (Ezek.  xviii.  23, 
and  xxxiii.  11.)  So  that  when  he  will  harden,  or  give  persons 
up  lo  tlie  hardness  of  their  hearts,  j?tsf?cf,  (as  being  provoked,) 
is  of  necessity  the  reason  of  his  so  acting,  and  not  mere  will  and 
pleasure.  Neither  doth  he  harden  men  from  eternity,  but  in 
time,  bccausr  wf  Their  rebellion,  resisting,  and  gain-saying  AiiJi 
in  tiie  time  of  his  long  suftVring  and  warnings  to  them  j  which 
doubsLss  he  fore-saw  in  Pharaoh,  who  was  in  himself  a  proud, 
imperious,  cruel  rebel  against  God,  and  tyrant  over  his  people, 
as  appeared  in  his  saying,  when  he  was  warned,  "  Who  is  the 
Lord  that  I  should  obey  his  voice,  to  let  Israel  go  ?  1  know  not 
the  Lord  ,*  neither  will  I  let  Israel  go.'  *  Exod.  v.  2.  Pharatdi's 
rebellion  a)so  a^jpeared  when  he  »•  hardened  his  own  heart," 
V,  h«in  iie  s>iw  there  was  respite,  Exod.  viii.  lb.  So  God's  giving 
liim  up  lo  hardness  of  Iieart,  was  not  upon  mere  will  and  plea- 
sure j  for  that  is  all  the  reason  that  the  s»  vere  actions  of  suth 
tyrants  as  Pharaoh,  yields,  namely,  will  and  pleasure.  Their 
will  is  their  law  ;  tliey  will  be  cruel  and  oppress,  because  they 
will  df  so.  But  all  the  judgments  of  the  Lord  are  just  and  righ- 
teous, respecting  the  merit  of  the  fact  or  cause,  more  than  mere 
will  and  pleasure,  it  was  his  will  to  give  Pharaoh,  .ludas,  and 
many  others,  uj)  to  hardness,  because  It  was  just  so  to  do,  for 
that  their  rebellion  and  provocati(»n  was  exceeding  great  and 
high  against  him.  Whereas  rigorous  and  cruel  tyrants  use 
their  power  in  their  cruelties  and  oppressions,  and  seek  to  tem- 
porize and  draw  out  their  subjects  into  irreligiousness  and  de- 
baucheries, only  upon  will  and  pleasure,  which  to  aftix  upon 
Gad,  as  the  reason  of  liardening  any,  is  no  small  degree  of  blas- 
phemy, as  is  this  man's  accusing  God  with  the  "  mere  pleasure 
of  his  wiil,"  as  the  cause  or  reas<m  of  hardtuing  Judas,  not 
Peter.  And  his  accusing  Peter  with  "deserving  hardening  as 
well  as  Judas."  is  !iis  manifest  error,  making  n(»  differenee  be- 
tvteen  Judas'solFent  e  ann  Peter's,  nor  between  their  states  and 
conditions — hetween  the  state  of  Peter,  who  tlirough  weakness 
and  fear  denied  CMu-st,  wiiich  he  presently  repented  of ;  and 
that  of  Judas,  who  wilfully  betrayed  Christ,  and  delivered  him 

*The  hardness  and  cruelty  of  Pharaoh,  greatly  appeared  apalnst  the  He- 
brews ;  witness  the  murrierois  'mti.ntlon  of  th:.t  khig  who  gave  command  to  kill 
th'.  miile  ch?l.'lrf^n,  ClVtod  i.  16,)  and  their  gr;at  affliction  and  bondage,  {rer. 
?  1,  14,)  until  the  Lord  heard  iheu-  cry,  after  much  forbearance. 


471 

into  the  hands  of  murderers.  Was  not  here  a  vast  difference 
between  I'eter  and  Judas  ?  and  a  great  reason  for  tlie  judgment 
of  God  upon  that  traitor  'udas,  more  than  mere  will  and  plea- 
sure ?  What  say  you  professors  to  it  ? 

S.  S.  Jrgii.  *'  As  there  are  particular  angels,  whom  God 
suffered  to  fall,  though  he  could  as  easily  have  preserved  them 
as  he  did  the  rest,  so  there  are  particular  men  and  women  whom 
God  endures  with  mucli  long  suffering  to  fit  themselves  for 
destruction.  Therefore  from  all  eternity  did  God  decree  thus 
to  do  concerning  them  in  particular;  ♦  for  known  to  the  Lord 
are  all  his  works  from  the  foundation  of  the  world.' "  Sect.  10. 
p.  Hi. 

Jlnswer.  God's  *'  suffering"  men  and  angels  to  fall,  or  to"  fit 
themselves  for  destruction,"  differs  mucli  from  eternally  de- 
creeing them  particularly  for  destruction.  For  if  he  had  so 
decreed  concerning  them,  merely  as  particular  persons,  what 
needed  he  endure  them  with  much  long  suffering?  that  being 
both  a  testimony  of  his  grace  or  favour  towards  them,  and  of  his 
unwillingness  to  destroy  them.  For  his  long  suffering  and  good- 
ness lead  some  to  repentance,  and  his  judgment  is  according  to 
truth  upon  them  that  despise  the  rich'.s  of  his  goodness  and  for- 
bearance. Rom.  2.  And  concerning  the  fall  of  those  angels  that 
fell,  1.  God  did  neither  particularly  design  it,  nor  was  he  the  au- 
thor of  it,  any  more  than  of  mens'  transgressions  in  general. 
He  hath  ordained  the  punishment  of  the  ungodly,  not  their 
ungodliness  ;  for  in  Jude  6.  it  is  said:  ♦*  The  angels  which  kept 
not  their  first  estate,  (or  principality,)  but  left  their  own  hab- 
itation, he  hath  reserved  in  everlasting  chains  under  dark- 
ness,'&c.  To  that  saying,  "  God  could  have  preserved  them." 
I  answer,  they  provoked  him,  which  was  their  great  sin  and 
loss  to  themselves;  therefore  he  saw  it  not  meet  to  continue 
his  love  and  favour  to  them  which  they  had  so  abused.  Neither 
is  it  his  will  to  detain  or  restrain  any  forceably  in  his  way, 
whether  they  will  or  not;  nor  to  preserve  any  without  their 
diligence  in  attending  upfm  him,  and  keeping  their  habitations. 
2.  So  likewise  concerning  those  that  were  "  ordained  of  old  to 
this  condemnation,"  (Jude  4,)  or  as  it  may  be  read,  '*  who  were 
of  old  prescribed  to  this  judgment  of  the  ungodly,"  they  were 
so  ordained  for  condemnation,  as  ungodly  men,  not  merely  as 
particular  persons,  but  as  such  who  were  so  far  fallen  from  the 
grace  of  God,  as  to  transfer  his  favours  unto  luxury,  <*  denying 
the  only  I^ord  God."  They  were  also  "  trees  whose  fruit  with- 
ered, twice  dead  "  &c.  Jude  12.  Surely  they  could  not  be  twice 
deaJ,  if  they  had  never  been  quickened.  But  their  ingratitude 
and  abuse  of  the  grace  of  God  that  had  quickened  them,  caused 
their  condemnatitm;  as,  God  spared  not  the  angels  that  sinned, 
but  cast  them  down  to  hell,  they  having  left  their  own  habita- 


472 

tion  ;  and  spared  not  the  old  world,  nor  the  cities  of  Sodom  and 
Gomorrah,  whom  he  condemned  with  an  overthrow,  making 
them  an  example  unto  those  that  afterwards  siiould  live  ungodly. 
2  Pet.  ii.  This  sufficiently  declares  the  reason  and  cause  of 
condemnati(m,  both  to  angels  and  men,  to  be  their  sin,  in  for- 
saking the  Lord,  and  living  ungodly. 

But  whereas  S.  S.  renders  God's  fore-knowledge  of  all  his 
works,  as  the  reason  or  proof,  that  lie  from  eternity  decreed  par- 
ticular angels  and  mm  for  destruction;  this  not  only  ap|  ears 
contradictory  to  tlu'  Confession  of  his  masters  of  the  Assembly, 
viz.  «  That  God  hath  not  decreed  any  thing  because  he  fore- 
saw it  as  future,"  (Confess,  chap.  3.)  but  the  proof  is  as  imper- 
tinent as  the  rest  of  his  shallow  arguments.  For  his  fore-knowl- 
edge being  infinite,  it  is  no  proof  tliat  he  hath  absolutely  decreed 
or  ordained  all  things  that  come  to  pass,  because  he  foresaw  all. 
He  hath  not  ordained  that  men  should  live  in  sin,  though  he 
hath  designed  their  punishment  who  do  so  live.  Yet  known 
unto  the  Lord  are  all  his  works,  both  those  of  liis  creation, 
which  he  wrought  according  to  his  absolute  pleasure,  both  in 
heaven,  and  in  earth,  and  in  the  sea,  &c.  (Psa.  cxxxv.  6.)  (and 
man  was  not  capable  of  resisting  his  Maker  in  forming  of  him  ; 
he  was  as  the  clay  in  his  hand  ;)  and  those  of  sanctification  and 
saving  man  from  sin  and  death,  which  the  Lord  also  foreknew; 
but  this  is  not  effected  without  a  subjection  to  his  will,  and  a 
compliance  with  his  spirit  and  power  in  his  work  within.  They 
are  not  partakers  of  salvation  from  sin,  who  wilfully  gainsay 
the  truth,  resist  the  H(dy  Ghost,  and  act  despite  against  the 
spirit  of  grace. 

But  further,  I  find  S.  S.  so  uncertain  in  the  management  of 
his  partial  proposition  for  a  personal  election  and  reprobation, 
that  he  is  made  sometimes  to  grant  and  confess  to  the  truth  to 
his  own  absolute  confutation,  and  to  the  breaking  the  neck  of 
his  graceless  cause ;  as  by  his  confessing  that  «»  God  hath  no 
pleasure  in  the  death  of  him  that  dieth.  considered  barely  as 
his  creature  ;  for  he  is  willing  to  receive  to  mercy  every  return- 
ing sinner,  yet  if  a  person  perseveres  in  wickedness,  as  such 
God  will  laugh  at  his  calamity."  &c.  Sect.  11.  p.  115.  Thus 
far  S.  S.  Whence  it  follows,  1.  That  God  did  not  from  eternity 
decree  the  damnation  of  |)artieular  i)ersons,  contrary  to  his  de- 
clared pleasure.  2.  That  persevering  in  wickedness  is  the 
cause  of  men's  calamity.  3.  And  their  perverseness  and  obsti- 
nacy in  rejecting  wisdom's  reproof  and  counsel,  the  cause  that 
God  will  laugh  at  their  calamity,  and  mock  when  their  fear 
Cometh. 

Now  the  doctrine  of  election  and  reprobation,  as  universally 
and  equally  laid  down  in  the  scriptures  of  truth,  and  as  accord- 
ingly by  us  asserted,  (for  that  there  can  be  no  repugnancy 


473 

either  in  God^s  actions,  or  in  Iiis  will,  whether  secret  or  re- 
vealed, as  some   vainly  imagine,)  cannot  be  inconsistent  with, 

1.  God's  |)ioliibitions :  '»  Eat   not  of  the  tree  of  knowledge." 

2.  iiis  conditional  promises:  •'  If  thou  dost  v\elt,shalt  thou  not 
be  accepud?"  ••  If  you  seek  the  Lord,  he  will  be  found  of 
you." — ••  Whosoever  believeth  shall  not  perish  ;"  ♦»  shall  not 
abide  in  darkness."  3.  His  conditional  threats,  •»  If  thy  heart 
turn  away  thou  shalt  perish.  If  ye  fuisake  him  he  will  forsake 
you.''  4b.  His  sending  his  Son  inro  the  world,  ••  not  to  condemn 
the  world."  He  should  have  added,  5.  Christ's  "  dying  for  ail 
men,"  *'  tasting  death  fm*  every  man  ;"  his  giving  his  spirit  to 
instruct  them  ;  his  setting  life  and  death  before  them,  in  the 
promises  and  in  the  threats,  or  giving  men  up  to  their  lusts  for 
sin.  This  cannot  be  inconsistent  with  God's  election  or  choice 
of  obedient,  and  true  believers,  nor  with  his  rejecting  the  rebel- 
lious *  unto  reprobation,  for  they  evince  the  truth  thereof. 
But  the  Presbyters*  partial  doctrine  of  election  and  reprobation 
of  particular  persons,  and  a  certain  definite  number  of  men 
an(l  angels,  and  their  most  grossly  asserting,  that  •»  God  from 
all  eternity  did  freely  and  unchangeably  (trdain  whatsoever 
comes  to  pass,"  is  inconsistent  with  those  and  such  his  prohibi- 
tions, conditional  promises,  and  threats;  his  sending  Iiis  Son 
<*  not  to  condemn  the  world,  but  that  the  world  through  him 
might  be  saved  ;"  his  dying  for  ail  men  ;  his  giving  his  good 
spirit  to  the  disobedient  to  instruct  them  ;  his  setting  life  and 
death  before  them,  to  choose  life,  or  perish.  Deut.  xxx.  16, 
to  the  end. 

But,  alas!  if  from  eternity  God  had  reprobated  them,  or 
absolutely  ordained  and  designed  their  damnation  and  curse, 
h<»w  should  they  choose  life  or  blessing  ?  Or,  if  particularly 
and  unchangeably  ordained  to  life  and  salvation  from  ail  eter- 
nity, could  there  be  any  such  danger  of  their  perishing,  or  that 
they  should  thus  need  to  be  threatened  with  cursing  and  per- 
ishing, if  their  heart  turned  away  from  the  Lord  ?  F'or  had 
they  been  unchangeably  designed  of  God  for  the  one  end, 
(whether  life  or  death,)  were  it  not  very  inconsistent  to  propose 
both  conditionally  to  them,  as  namely,  to  exhort  them  to  choose 
life  ;  or  if  they  refused,  to  threaten  them  with  perishing,  &e. 
D'i  not  you  partial-minded  Presbyters  and  Calvinists  by  such 
kiinl  of  preaching,  and  propositions  so  contrary  to  your  partial 
principle,  most  grossly  dissemble  with  people,  and  mock  them 
contrary  to  your  own  belief?  Whereas  Moses,  the  prophits, 
and  apostles,  in  such  like  conditional  promises  and  threats,  be- 
lieved what  they  spoke  ;  they  believed  and  therefore  spoke  from 
the  spirit  of  God,  which  cannot  lie  nor  dissemble.     If  you  say^, 

•  Which  is  our  sense  of  the  matter  in  both 
3  (> 


474 

Gqd  hath  decreed  the  salvation  of  particular  persons  by  such 
warnings,  you  thereby  tell  us  that  he  hath  decreed  it  by 
threatening  them  with  damnation,  and  so  you  affix  your  non- 
sense and  incongruous  doctrine  upon  God,  rather  than  you  will 
confess  your  own  nonsensical  contradiction  therein,  which  runs 
thus  :  "  God  hath  from  all  eternity  unchangeably  designed  some 
persons*  eternal  salvation,  and  yet  that  he  warns  and  threatens 
the  same  persons  with  eternal  damnation  or  perdition,  if  they 
refuse  life,  or  to  hearken  to  him  and  obey  him  ;  or  if  their 
hearts  turn  away  from  him."  Which  is  as  inconsistent  and 
conTradictory,  as  to  say,  it  is  unchangeably  designed  of  God 
that  you  must  live  for  ever ;  yet  take  heed  that  you  do  not  die 
eternally. 

And  to  S.  S.'s  adding,  "  All  these  are  subservient  to  the 
sovereign  design  of  God's  decrees  ;  the  magnifying  his  mercy 
and  grace  in  the  salvation  of  all  the  elect;  his  justice  or  wrath 
in  the  reprobates,"  &c.  p.  115. 

Answer.  If  by  the  words  *«  all  these,"  as  we  may  take  him, 
he  intends,  according  to  the  Assembly's  Confession,  "  That  God 
from  all  eternity  did  most  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass  ;''  then  it  may  be  understood,  that  all 
these  things,  those  conditions  or  states,  both  good  and  bad, 
which  he  mentions  before,  are  subservient  to  the  sovereign 
design  of  God's  decrees — as  he  words  it.  But  if  by  "  all  these" 
he  intends  all  these  conditional  promises  and  threats  are  so 
subservient,  as  I  think  he  doth,  then  God's  decrees  of  men's 
salvation  or  damnation,  are  also  conditional.  *'  If  you  seek 
the  Lord,  he  will  be  found  of  you  ;"  and  as  all  are  called  to  seek 
the  Lord,  he  hath  also  given  liberty  and  a  capacity  to  all  to 
seek  him,  that  they  may  find  him.  This  I  grant  to  be  accord- 
ing to  his  good  will,  and  subservient  to  his  decree,  as  his  send- 
ing his  Son  into  the  world,  not  to  condemn  the  world,  but  that 
the  world  through  him  might  be  saved.  **  For  he  verily  was 
fore-ordained  before  the  foundation  of  the  world."  1  Pet.  i.  20, 
21.  But  then.  1  deny  that  God  hath  either  decreed  or  ordain- 
ed that  men's  hearts  sliould  turn  away  from  him,  or  that  they 
shall  f  >rsake  him,  or  love  darkness  rather  than  the  true  light, 
(which  is  come  into  the  world,)  whereby  many  cause  their  own 
condemnation.  How  dare  any  say  or  think,  tliat  all  these  are 
subservient  to  the  sovereign  design  of  God's  decrees,  as  they 
must  who  say,  that  he  has  ♦«  unchangeably  decreed  whatsoever 
comps  to  pass  ?"  This  renders  him  to  be  the  author  of  those  and 
such  sins  and  ahuses  against  himself  and  his  love,  and  that  in 
order  to  serve  his  own  decree ;  which  is  very  blasphemous 
al^ainst  God,  who  hath  testified  otherwise  :  «'  Thy  destruction  is 
of  thyself,  but  in  me  is  thine  help."  Hosea  xiii.  9.  And  "  why 
will  ye  die,  O  house  of  Israel,"  &c.     God  is  not  the  author  of 


475 

sin,  nor  willlii]?  that  any  should  perish  therein.  He  actually 
da  uii3  none  but  the  finally  impenitent,  as  is  plainly  confessed. 
And  thus  his  decree  justly  stands  against  tiie  finally  impeni- 
tent ;  therefore  do  not  continue  in  your  impenitency,  that  you 
may  not  incur  final  damnation. 

"  God  is  neither  partial  nor  cruel,  in  decreeing  to  deny 
saving  grace  to  some,  whilst  he  decrees  to  give  it  to  others." 
p.  115.  Sect.  12. 

Answer.  Tiiat  God  doth  so  decree  is  but  petitio  principii,  and 
sutiicirntly  confited  in  the  whole  tenor  of  t!iis  discourse.  And 
let  the  ingenuous  reader  judge,  whether  this  doth  not  render 
hiui  both  partial  and  cruel,  to  conclude,  he  hath  unalterably  de- 
creed to  damn  some,  and  to  deny  them  saving  grace  ;  but 
decreed  to  give  it  to  others,  who  were  by  nature  children  of 
wrath  as  well  as  the  rest,  and  yet  all  God's  creatures  and  vvork- 
raanship,  as  njan  and  woman,  both  the  saved  and  the  damned, 
are  all  inevitably  brought  into  the  world.  This  partial  doc- 
trine of  God's  eternally  decreeing  to  save  some  and  to  damn 
the  rest,  wlio  by  nature  are  all  alike,  is  enough  to  make  many 
despair,  and  curse  God  that  ever  they  had  a  being,  and  to* 
destroy  themselves,  as  many  have  done  upon  this  principle,  as 
by  Satan's  seconding  it  by  persuading  them,  that  God  hath  de- 
creed to  deny  them  saving  grace,  on  purpose  to  damn  them  for- 
ever. Which  is  no  small  reflection  upon  God  and  the  glory  of 
his  sovereignty  and  grace,  and  tends  more  than  a  little  to 
eclipse  the  glory  of  his  divine  justice,  to  render  it  so  vindictive 
and  cruel,  as  not  in  the  first  place  to  regard  his  own  workman- 
ship in  general,  to  wit,  mankind,  but  to  decree  eternal  ven- 
geance for  the  greatest  part  thereof,  without  affording  them  the 
least  degree  (»f  saving  grace,  to  hel|)  them  out  of  the  fallen 
state.  Oh,  what  a  cruel,  dark  spirit  is  that,  in  electioners, 
that  thus  reflects  upon  a  most  gracious  and  merciful  God,  who 
deligliteth  in  mercy  and  not  in  destruction  !  Neither  is  his 
divine  justice  so  inconsistent  with  himself  and  his  gracious  di- 
vine nature,  as  not  to  respect  poor  lost  man  and  woman  in 
general,  or  as  not  to  allow  grace  and  light  sufficient  for  the  help 
and  salvation  of  mankind  in  general,  seeing  tliat  his  being  a 
Saviour  is  not  inconsistent  with  his  divine  justice  ;  for  he  said, 
<'  I  am  a  just  God  and  a  Saviour  ;  there  is  none  besides  me." 
Isa.  xlv.  21,  22.  Divine  justice  cannot  be  so  partially  cruel  to 
the  creature,  as  either  to  make  void  divine  goodness,  or  with- 
liold  it  from  mankind. 

S.  S.  "  WIio  can  prove  that  converting,  confirming  grace,  is 
a  debt  due  to  every  fallen  man  and  woman,  who  hath  first  g\\en 
to  him."  Sect.  13.  p.  115. 

*  Note  the  consequences  of  the .  Predestinarlan  opinion  ag'ainst  universal 
grace. 


476 

Jinswtr.  What  an  impertinent  question  is  this  ?  Who  of  us 
ever  asserted  grace  to  be  a  dibt  to  any  man  r  Grace  being  so 
contrary  to  debt  in  the  very  nature  of  it.  Rom.  iv.  4,  and  xi.  6. 
God  loved  us  first.     His  grace  or  favour,  in  the  first  place,  is 
free  to  all  men,  without  exception  or  respect  ot  pers(kns.     And 
this  condemns  the  cruelty  and  partiality,  which  the  particular 
electioners,  or  the  Predestinarian  opinion,  would  lay  upon  Gi)d, 
to  limit  and  tie  up  his  grace  in  such  narrowness  as  it  doth, 
<«  Why  doth  he  yet  find  fault."  (Rom.  ix.)  may  be  justly  ob- 
jected against  that  erroneous  doctrine,   "  TU&t  (iod  hath   un- 
changeably   ordained   whatsoever   comes   to  pass."    For  why 
should  he  find  fault,  either  with  his  own  works,  or  with   the 
effect  of  his  own  design  or  decree?  But  he  doth  not  find  fault, 
either  with  his  own  works  of  creation,  as  made  by  him,  nor  yet 
with  any  vessel,  as  made,  renewed^  or  cleansed  b)  him  ;  but  as 
polhited  or  corrupted  with  sin.     And  so  with  man,  not  as  his 
Maker  is  the  potter  or  framer,  but  as  the  devil  is  the  potter, 
having  framed  him  in  his  own  nature  and  image  of  sin  and  un- 
rijshteousness:  and  so,  *»  Wo  unto  him  that  striveih  with   his 
Maker,'    Isa.  xlv.  9,  to  which    that  «)f  Rom.  ix.  ZO,  relaies. 
And  likewise,  <*  Who  hath  resisted  his  will,  or  the  might  of  his 
power?"  is  a  question  of  some,  sujjposing  that  God  absolutely 
tvills  and  effects  whatsoever  comes  to  pass  from  an  unchange- 
able purpose  or  design,  both  as  to  the  particular  states  and  ends 
of  persons.     But  herein  man)  partial  minds  and  narrow  spirits, 
are  greatly  mistaken.     For  though  the  will  of  God,  and  the 
might  of  his  power,  both  in  creating  man,  and  in  many  times 
convicting,  judging  and  condemning  the  wicked  and  rebellious 
for  sin,  be  absolute  and  irresistible  ;  yet  his  will,  as  manifest 
in  the  tenders  of  good,  in  counsel  and  persuasion  to  man,  in  the 
strivings  of  his  spirit  with  the  wicked,  all  which  have  a  tenden- 
cy to  draw  men  out  of  sin  and  evil,  and  to  induce  ihem  to  righ- 
teousness :   his  will,  thus  considered,  many  do  resist,  in  reject- 
ing his  counsel,  rebelling  against  his  commands,  quenching  his 
spirit,  resisting  the  Holy  Ghost,  despising  his  law,  easting  it 
behind  their  backs,  striving  against  their  Maker,  in  the  time  of 
his  patience  and  long  suffering  towards  them,  till  for  thrli-  re- 
bellion he  bring  his  severity  and  heavy  hand  upon  them.     For 
if  men  did  not  resist  the  holy  Spirit,  it  should  not  need  to  strive 
with  them.     God  wills  not  that  any  should  perish,  but  that  all 
men  should  come  to  repentance.  2  Pet.  iii.  9.    **  Who  will  have 
all   men  to  be  saved,  and  to  come  unto  the  knowledge  of  the 
truth.'*     2  Tim.  ii.    3,  4.      And  yet  all  are  not   saved  ;    all 
do   not   know  the  truth  ;    and  what   hinders  them  ?    Not    any 
decree  of  God  ;  but  their  resisting  his  good   will,  counsel,  and 
motions  of  his  spirit.     **  O  man  !  thy  destruction  is  of  thyself; 
but  thy  help  is  of  me,  saith  the  Lord/* 


477 

S.  S.  "  All  fallen  men  and  women  are  not  reprobated.  This 
is  some  comfori,  and  it  importunately  urgetli  all,  in  compassion 
to  tlieir  own  souls,  to  turn  from  sin,  to  God  in  Christ,  and  to 
seek  after  good  scripture-evidence  of  their  election.''  p.  116. 
Sect.  14. 

Jnsu'er.  The  matter  would  have  been  more  congruous  thus  : 
Because  no  fallen  men  nor  women  are  reprobated  for  everlast- 
irjg  destruction,  until  they  have  first  slighted  the  kindness  of 
God,  abused  his  grace,  rebelled  against  his  blessed  light,  reject- 
ed his  knowledge,  as  not  liking  tt)  retain  him  in  their  know- 
ledge. This  importunately  urgeth  all  in  compassion  to  their 
own  souls,  to  turn  from  sin,  to  God  in  Christ,  while  his  grace 
and  good-will  extend  to  them,  and  a  time  of  love  is  afforded 
tluni ;  while  <'  he  maketh  his  sun  to  rise  on  the  evil  and  on  the 
good,  and  sendeth  rain  on  the  just  and  on  the  unjust."  Mat. 
V.  45.  Now  this  is  matter  of  comfort,  that  God  shows  love  and 
kindness  towards  all ;  and  that  he  universally  extends  light, 
and  offers  salvation  by  his  Son,  who  indeed  is  his  shining  sun, 
to  the  ends  of  the  earth  ;  and  that  he  willeth  not,  (or  desireth 
not,J  the  deatii  of  any  in  their  sins,  but  rather  their  return  and 
repentance,  that  they  may  live. 

But,  alas  !  what  a  manifest  contradiction  is  it  for  the  man  one 
while  to  conclude,  that  God  hath  "from  all  eternity"  reproba- 
ted the  greatest  part  or  number  of  fallen  men  and  women,  or 
*'  unchangeably  designed"  their  eternal  damnation,  (poor  en- 
couragement,) another  while,  to  tell  of  •»  importunately  urging 
all  in  compassion  to  their  own  immortal  souls,  to  turn  from  sin 
to  God  in  Christ?"  How  should  they  have  compassion  to  their 
immortal  souls,  if  God  hath  no  compassion  nor  love  towards 
tiiem  ?  Or  how  should  reprobates  turn  from  sin,  if  eternally  re- 
probated r  This  were  but  putting  them  upon  an  impossibility, 
and  so  a  flattering  and  mocking  them  with  a  pretended  kind- 
ness, never  intended  for  them,  as  the  opinion  which  1  oppose, 
vainly  supposes. 

By  such  specious  pretences,  Presbyterian  priests,  &c.  have 
flattered  many  out  of  their  money  ;  which  is  as  if  a  priest  in  his 
preaching  to  a  people,  should  bid  them  all  have  compassion 
upon  their  immortal  souls,  and  turn  from  sin  ;  and  then  tell 
them  it  is  impossible  they  should  ever  turn  from  sin,  or  be 
saved,  God  having  unalterably  designed  the  destruction  and 
damnation  of  the  greatest  part  of  them.  What  comfort  would 
this  contradiction  and  cruel  partiality  administer  to  them,  I 
pray  you  ?  It  would  be  but  cold  comfort  to  tell  a  great  congre- 
gation, that  God  h&A  fore-designed  them  all,  except  two  or  tliret 
of  them,  to  be  damned  eternally.  This  is  not  the  word  of  faith, 
nor  any  preaching  in  the  faith.  This  is  not  yta  and  amen,  but  a 
raying  and  unsaying ;  a  pretending  to  comfort  and  encourage 


478 

them  all,  and  to  discouraj^c  and  lead  many  into  despair.  And 
how  then  should  they  seek  evidence  in  scripture  fortlieir  election 
or  salvation  ?  The  scriptures  of  themselves  do  not  evidence  to 
particular  persons  their  election  from  eternity.  The  scriptures 
do  not  tell  S.  Scandret  and  JNathaniel  Barnard,  &c.  that  they 
are  elect  persons.  But  to  them  that  helievc  in  Christ,  and  in  liim 
have  obtained  power  over  their  corruptions,  and  whose  hearts 
are  truly  and  spiritually  tender  towards  God,  his  spiiit  heareth 
witness  with  their  sjiirits,  and  evidencetl)  to  them,  according  to 
scripture,  that  tfiey  are  the  sons  of  God,  cliosen  in  Christ  Jesus, 
throu.ejh  sanctification  of  the  spirit  and  belief  of  the  truth  ;  and 
so  are  adopted  through  the  spirit  of  adoption,  to  be  the  children 
of  God,  and  co-heirs  with  Christ  of  eternal  life  and  peace. 

S.  S.  <*  Is  the  judge  cruel  that  hangs  up  a  murderer:"  Sect. 
16. 

Answer.  No ;  but  neither  the  judge,  nor  yet  the  law  ordains 
or  prescribes,  that  this  or  that  peison  shall  be  a  murderer  ;  for 
the  fact  is  forbidden,  and  the  punisliment  is  prescribed,  as  is  the 
judgment  and  punishment  of  ungodly  men  in  general. 

S.  S.  *'  God  doth  actually  damn  none  but  the  finally  impeni- 
tent." 

Jinswer.  Then  their  impenitency  is  the  effect  of  their  own 
disobedience  and  rebellion,  not  of  God's  decree.  And  this  suf- 
ficiently confutes  their  accusing  God  with  fore-designing  or  «)r- 
dainingthe  sin  or  wicked  actions  of  men,  or  particular  persons, 
for  such  and  such  ways  and  ends.  Acts  ii.  23  :  Christ,  "being 
delivered  by  the  determinate  counsel  and  fore-knowledge  of  God," 
after  yon  had  taken  with  wicked  hands,  "  you  have  crucified 
and  slain."  p.  116.  There  was  a  necessity  of  his  being  deliv- 
ered to  sufter,  as  God  foreknew,  because  of  the  sins  of  the  world. 
Christ  was  given  up  in  the  counsel  of  God,  on  his  part  to  suffer. 
But  their  wicked  hands,  that  God  permitted  to  take  and  mur- 
der him,  were  against  God  and  Christ,  not  subject  to  his  coun- 
sel of  love  and  mercy,  but  to  the  devil  and  their  own  wicked 
hearts,  malicious  and  murderous  spirits;  and  therefore  they 
were  by  God's  counsel  called  to  repent,  to  be  converted,  to  turn 
from  their  iniquities.  Acts  iii.  14,  15.  19,  26.  But  surely  God 
did  not  call  them  to  repent  of  obeying  his  holy  and  just  counsel, 
but  of  their  iniquities,  having  murdered  the  Just  One. 

Acts  iv.  27,  28  :  <«  Against  thy  holy  child  Jesus,  Herod  and 
Pontius  Pilate  with  the  Gentiles  and  the  peoi)le  of  Israel,  gath- 
ered themselves  together,  to  do  whatsoever  thine  hand  and  thy 
counsel  had  determined  before  to  be  done."  But  see  ver.  25, 
26,  concerning  the  Gentiles'  rage,  and  the  kings  of  the  earth, 
and  the  rulers  standing  uj),  and  gathering  together  against  the 
Lord  and  against  his  Christ ;  the  rage  and  wicked  consulta- 
tions of  whom  God  was  not  the  author  of.  For  when  God  by 
the  mouth  of  his  servant  David  asked,  "  Why  did  the  heathen 


479 

rage  ?"  (ver.  25,)  would  it  have  been  a  j^ood  answer  for  any  to 
have  said,  "Lord,  wh}  dost  tliou  ask?  Hast  not  thou  fore- 
ordained them  to  rage  and  imagine  vain  things  ?"  Surely  not; 
for  then  he  would  not  ask,  why  ?  But  when  thereby  they  had 
provoked  him,  having  rejected  his  counsel  and  good-will,  they 
were  given  up  to  work  wickedness  and  injustice,  and  so  their 
own  ruin,  like  those  who  brought  wo  upon  their  souls;  for  they 
had  rewarded  evil  to  themselves,  as  God's  counsel  foresaw  and 
perceived.  As  the  Jews  or  people  of  Israel  rejected  Christ,  and 
would  not  be  gathered  by  l)im,  he  said,  "  O  Jerusalem,  Jerusla- 
lem  !  how  oft  would  I  have  gathered  thy  children,  even  as  the  hen 
gathereth  her  chickens  under  her  wings,  and  you  would  not ;" 
he  therefore  said,  <•  Ye  are  the  children  of  them  that  murdered 
the  prophets.  Fill  ye  up  the  measure  of  your  fathers,"  &c. 
"serpents,"  he.  Mat.  xxiii.  31,  to  the  end.  This  was  not  from 
an  eternal  decree  irrespectively  against  their  persons,  but  in 
judgment  and  wrath  against  them  because  of  their  ungrateful- 
ness, envy,  and  wicke(lness.  And  so  likewise,  all  who  receive 
not  the  love  of  the  truth,  whereby  they  miglit  be  saved,  but 
have  pleasure  in  their  unrighteousness,  God  gives  them  up  both 
to  stnmg  delusi(ms  and  hardness  of  heart,  for  their  iniquity. 
2  Thes.  ii.  10,  11. 

S.  S.  *'  Is  (Jod  the  author  of  sin  in  determining  or  fore-ordain- 
ing the  wicked  actions  of  these  men  ?  It  is  one  thing  to  decree 
the  permission  of  sin,  another  to  commit  it.  Between  God'3 
fore-ordaining  the  sin,  and  the  actual  commission  of  it,  came  in 
the  will  and  wicked  hands  of  men.  The  will  and  these  wicked 
hands  were  the  authors  and  cause  of  sin,  and  not  God's  fore- 
ordination."  p.  116. 

Jinswer.  How  can  S.  S.  clear  himself  from  rendering  God  to 
be  the  author  of  sin,  while  he  accuses  him  of  determining  or  fore- 
ordaining the  wicked  actions  of  these  men — of  fore-ordaining 
the  sinf  Let  the  unbiased  reader  judge  whether  this  be  not 
an  unjust  chai'ge  against  God.  And  I  ask,  did  God  determine 
and  fore-ordain  the  wicked  actions  of  men,  and  yet  warn  and 
counsel  them  to  turn  from  iniquity  ?  What  inconsistency  is  this  ? 
How  will  these  hold  together?  Doth  not  God  first  counsel,  and 
desire  the  return,  before  he  lets  them  alone,  and  gives  them  up 
to  their  lusts  and  hardness,  to  work  their  own  ruin?  How  like 
the  ranters'  principle,  that  all  actions  are  of  God  and  by  his 
power,  is  it  to  say,  in  these  general  expressions  :  "  That  God 
hath  determined  or  fore-ordained  the  actions  of  wicked  men  ?'* 
For  then,  how  should  they  reform,  as  he  counsels  them  by  his 
light  in  their  consciences  ?  And  what  need  of  reforming  what 
God  hath  fore-ordained?  But  how  contradictory  to  this  fore- 
ordinati<m  of  wicked  actions,  which  this  man  has  unjustly  accu- 
sed God  with,  is  his  ptrmission  of  sin?     Although  he  doth  not 


480 

always  permit  sin  to  go  unpunished,  yet  in  this  we  agree,  that 
the  will  and  wicked  hands  of  men,  as  acted  by  the  devil,  were 
the  auihoi's  and  cause  of  sin,  and  the  commission  of  it ;  and 
therefore  not  God,  nor  an}  lore-ordinati(m  of  his  ;  for  he  hath 
fore-ordained  his  Son  Jesus  Christ  to  call  sinners  to  rejji-n- 
tance,  to  t>ffer  life  and  salvation  to  all,  belore  he  gives  up  any 
to  a  reprobate  mind,  or  to  work  their  own  ruin. 

S.  h.  to  those  he  counts  elect,  saith  :  '»  You  are  now  afraid 
you  have  lost  all;  for  you  have  greatly  fallen,  as  did  David; 
your  lailh  is  even  giving  tip  the  ghost,  yet  are  you  not  lalien 
from  grace ;  God  hath  not  forsaken  you."  Psal.  Ixxxix.  30. — 
1  Sam.  xi.  5,  15,  and  xii.  9. — Sect.  16. 

Answer.  Although  1  confess  that  in  the  Lord  is  plentious 
redemptiim,  and  forgiveness  to  all  that  unfeignedly  repent,  and 
turn  from  iniquity  ;  yet  as  this  man  placeth  all  upon  a  personal 
election,  even  David''s  forgiveness  and  redemption,  not  so  much 
as  taking  notice  of  his  repentance,  judgment,  and  terror  that 
he  underwent,  under  which  David  often  asked  God  foigiveness 
for  his  transgression.  This  pretended  personal  election^  and 
telling  men,  »<  they  are  not  J'allen  from  gruce,^^  when  guilty  of 
horrible  wickedness,  gives  them  a  large  scope  and  gross  liberty 
to  sin  and  wickedness,  if  they  can  but  in  the  first  place  conceit 
they  are  elect  persons  ;  and  be  but  such  hypocrites  as  to  out-face 
their  own  consciences,  and  murder  the  just  witness,  and  evade 
the  conviction  and  reproofs  of  truth  therein  ;  and  be  so  self- 
confident  as  to  persuade  themselves  they  are  not  fallen  from 
grace,  when  they  have  committed  adultery  or  murder,  and 
acted  as  badly  as  reprobates  can  do,  and  then  flatter  them- 
selves with  that  imagination,  that  *«  Christ  hath  payed  all  their 
debt,  and  satisfied  the  justice  of  his  Father,  (which  they  call 
vindictive,)  for  all  their  sins  past,  present,  and  to  come."  This 
is  an  easy  way  to  make  hypocrites,  for  them  to  continue  in  the 
sin  of  whoredom  and  other  abominations. 

But  this  is  too  broad  a  way  ever  to  lead  them  to  heaven  ;  and 
the  wicked  had  not  need  thus  to  have  their  hands  strengthened 
in  sin,  nor  thus  to  be  encouraged  in  a  course  of  impiety  by  a 
pretence  of  an  impossibility  of  falling  from  grace,  seeing  there 
is  a  just  man  that  perisheth  in  his  righteousness,  and  then 
where  shall  the  wicked  and  ungodly  appear?  and  what  man- 
ner of  peisons  ought  we  to  be  in  all  holy  conversation  and  god- 
liness. 2  l*et.  iii.  Will  it  avail  persons  any  thing  before  the 
just  God,  for  a  company  of  daubing  hypocritical  priests  to 
tell  a  few  conceited  electioners,  *'  Though  you  have  fallen  as 
did  David,  or  into  adultery  or  murder,  yet  have  a  good  heart, 
believe  still  you  are  elect  persons,  chosen  and  designed  of  God 
for  salvation  from  all  eternity  :  you  are  not  fallen  from  grace, 
when  you  are  guilty  of  whoredom  and  the  like  }'*  as  if  grace 


481 

had  such  a  great  affinity  with  them  in  this  their  wickedness. 
A  pleasant  ductrine  for  the  devil  and  his  children  to  feed  upon, 
as  h^'pocrites,  vvlioreinongers,  and  abominable  workers ;  who, 
though  as  bad  as  tliose  they  count  reprobates,  yet  to  imagine 
that  God  so  respects  their  vile  persons,  as  eternally  to  make 
choice  of  them  more  than  others,  who,  it  may  be,  are  not  so  bad 
as  tlie_>,  (as  if  they  were  such  choice  jewels  in  their  filthi- 
ness.j  is  no  small  blasphemy,  and  reflection  up<m  God.  This 
renders  him  partially  indulgent  to  the  wicked,  and  unequal  in 
his  way  towards  mankind,  who  are  all  in  general  God's  work- 
manship by  creation,  all  made  of  one  earth,  one  blood,  &c. 
Surely  he  is  no  such  respecter  of  persons. 

♦•  As  concerning  God's  covenant  with  David  and  his  seed, 
it  is  said,  •  His  seed  also  will  1  make  to  endure  for  ever,  and 
his  throne  as  the  days  of  heaven  :  if  his  children  forsake  my 
law,  if  they  break  my  statutes,  then  will  I  visit  their  transgres- 
sions wiih  the  rod,  and  their  iniquity  with  stripes;  neverthe- 
less my  loving  kindtiess  will  1  not  utterly  take  from  him."' 
Psal.  Ixxxix. — Sect.  17. 

1  ask  from  wliom  ?   Was  it  not  David  that  is  beloved,  who  as 
he  entered  into  covenant  and  agreement  with  God,  he  was  his 
servant,  anointed  with  the  holy  oil  ?  There  remained  a  true  and 
tender  seed  in  him  to  which  the  name  beloved  most  properly  re- 
lated ;  though  the  man   passed  through  great  judgment  and 
tribulation,  he  «)btained  forgiveness,  and  God  had  such  regard 
to  him  for  his  own  name  and  seed  sake,  and  the  sincerity  that 
had  a  root  in  him,  that  his  children  fared  the   better  in  some 
respects  for  his  sake.  1  Kings  xi.  12.     Howbeit,  this  proves 
not  lliat  all  the  seed  of  David  after  the  flesh,  kept  their  cove- 
nant with  G«>d,  or  stood  in  his  grace  so  as  not  at  all  to  fall  from 
it.     For,  however  God  for  a  time  retains  favour,  kindness,  and 
patience  to  revolters,  who  have  tasted  of  his  grace  and  power, 
as  very  unwilling  they  should  be  utterly  lost,  yet  in  departing 
from  the  Lord  into  iniquity,  they  do  in  themselves  turn  from 
and  abuse  his  grace,  not  being  steadfast  therein  with  the  Lord. 
So  that  the  instance   proves  not,  that  his  loving  kindness  did 
always  continue  to  such  as  ran  into  adultery,  idolatry,  and 
abominations,  and  who  continued  in  rebellion,  after  their  many 
gentle  chastisements.     Though  the  Lord  is  long  suffering,  and 
keeping  covenant  and  mercy   with  them  that  fear  him.     His 
faitlifuiness  fails  not;  he  is  ready  to  fulfil,  on  his  part,  the 
terms  of  his  covenant  and  promise. 

I  w«»uld  ask  our  opposer,  who  reckons  it  not  a  falling  from 
grace,  for  those  he  counts  elect  persons,  as  David  and  his  chil- 
dren, with  others  of  his  own  opinion  now,  to  fall  into  the  guilt 
of  adultery  and  murder,  ^c.  whether  his  son  Solomon  did  not 
fall  from  grace  when  he  loved  the  outlandish  women,  so  that 

r>  P 


4S2 

they  turned  away  his  heart  after  other  gods  ?  1  Kings  xi. 
Did  hf  stand  in  the  covenant  of  grace,  or  in  God's  favour  all 
this  time  r  Was  not  the  Lord  angry  \\ith  him  ?  See  ver.  10,  11, 
12.  And  further,  that  «»f  Psal.  Ixxxix,  concerning  David,  his 
seed,  and  throne,  extends  further  than  to  merely  a  literal  rela- 
tion of  him  and  his  seed,  according  to  the  flesh";  for  David  is 
heloved  :  »♦  1  have  found  David  my  servant ;  with  my  hol^  oil 
have  I  anointed  him."  ver.  20.  ♦•  His  seed  also  will  1  make  to 
endure  for  ever,  and  his  throne  as  the  da>s  of  heaven."  wr.  29. 
"  His  seed  shall  endure  for  ever,  and  his  thr<»ne  as  the  sun  be- 
fore mt- .''  ver.  36.  Herein  David  was  truly  a  t\  pe  of  Christ, 
the  anointed  «)f  God,  to  whom  these  promises  relate,  which 
were  typified  in  David  As  also  that  saying:  *«  I  will  make 
him  m>  first  horn,  higher  than  the  kings  of  the  earth."  ver.  27. 
This  is  a  mastery  beyond  a  mere  literal  acceptation  ;  and  I 
may  say  in  this,  as  the  apostle  said  in  his  instance  of  Abraham 
and  his  seed,  that  as  they  that  were  of  faith,  were  of  Abraham 
and  his  children  ;  so  they  that  are  spiritually  anointed  of  God, 
and  his  beloved  children  and  faithful  servants,  are  of  David's 
seed,  even  such  who  incline  their  ear  to  God,  and  obey  his 
voice.  For  it  is  written  :  *'  Hearken  diligently  unto  me,  and 
eat  ye  that  which  is  good  ;  and  let  your  soul  delighi  itself  in 
fatness  ;  incline  your  ear  and  come  unto  me  ;  hear,  and  your 
soul  shall  live  ;  and  I  will  make  an  everlasting  covenant  with 
you,  even  the  sure  mercies  of  David."  Isa.  Iv.  2, 3. 


A  POSTSCRIPT  ABOUT  THE  WILL  OF  GOD,  ELECTION,  AND 
KEPIiOBATION. 

Concerning  the  will  of  God  in  its  manifestation,  Jirst,  as  irresisti- 
ble, secondly,  as  resistible. 

Sect.  1.  First.  On  what  considerations  it  may  he  said  to  he  irre- 
sistible, showing  forth  the  might  of  his  power  ;  as,  1.  In  bring- 
ing forth  the  works  of  creation  :  »*  Whatsoever  he  pleased  that 
did  he."  Psal.  cxxxv.  6,  2.  In  fore-ordaining  his  Son  to  be  set 
forth,  in  him  to  tender  grace  and  salvation  in  due  time  to  man- 
kind. (Wlio  could  hinder  his  first  ordination,  though  many 
reject  the  tenilers?)  3.  In  extending  his  light  and  pov\er  uni- 
versally to  the  final  c<mviction  of  impenitent  evil  doers,  for 
tlieir  rebellion,  iliat  God  may  show  himself  clear  when  he 
judgeth.  Wiiich  light  and  power  unavoidablv,  at  times,  seizes 
upon  their  cimsdences,  reproving  and  c<mvicting  them,  while 
they  have  a  day.  And  though  they  may  shun  being  reformed 
thereby,  yet  they  cannot  always  avoid  the  torment  and  trouble 


483 

thereof  in  themselves.  4.  In  bringing  and  executing  his  judg- 
ments and  wrath,  as  he  sees  cause,  upon  the  wicked  and  rebel- 
lious, who  are  finally  impenitent. 

By  ail  which  God  hath  manifested  his  power  or  sovereignty, 
which,  on  these  considerations,  hath  irresistibly  showed  itself 
for  the  fulfilling  his  righteous  will,  so  far  as  it  hath  absolutely 
efxtended  itself  from  an  intention  or  design  of  God,  to  show 
forth  his  wisdom,  justice,  and  the  greatness  or  might  of  his 
power,  without  the  creature's  compliance  ;  as,  1.  God's  wr)rk 
of  creation.  2.  llis  fore-ordination  to  bring  forth  his  Son  into 
world,  Ace.  3.  His  power  in  finally  convicting  rebellious  sin- 
ners, i.  The  execution  of  his  judgments  upon  the  rebellious. 
In  all  these  who  shall  say  to  God,  *<  What  doest  thou  ?''  Who 
shall  hinder  what  he  will  do,  so  far  as  his  will  inevitably  and 
irresistibly  hath  acted,  or  doth  act  in  any  thing,  without  mnn's 
compliance,  as  it  was  in  making  man  j  in  convicting  and  con- 
demning the  rebellious  and  stubborn  ? 

Secondly,  the  manifestation  of  the  will  and  power  of  God,  as 
condescending  and  reaching  gradually  to  the  creature's  capaci- 
ty, it  is  possible  for  men  to  resist  to  their  own  condemnation. 

The  will  of  God  is  manifest  in  a  way  o^  friendship  and  kind- 
ness to  mankind.  1.  In  a  way  of  counsel,  commands,  instruc- 
tions, invitations,  persuasions  and  gentle  reproofs,  *  which  have 
a  tendency  to  draw  men  out  of  sin.  2.  In  his  patience  and  long 
suffering  towards  them,  waiting  to  be  gracious,  desiring  their 
return,  striving  with  them  by  his  spirit.  Thus  his  will  is  : 
*'  that  all  should  know  the  truth  and  be  saved."  1  Tim.  ii.  4. 
3  Pet.  iii.  9. 

But  men's  conversion  and  salvation  is  not  wrought  without 
their  subjection,  obedience,  and  compliance  with  the  spirit  and 
power  of  God,  co-operating  by  faith. 

Sect.  2.  Reprobation  is  a  reproving,  disallowing,  rejecting. 
Reprobate  is,  wicked,  base,  dishonest,  corrupt,  so  as  to  be 
cast  out  of  God's  favour,  &c.  And  the  cause  of  persons  being 
given  over  to  a  reprobate  mind,  is  their  rebellion  against  light 
given  them  ;  their  rejecting  the  knowledge  of  God,  till  their 
minds  became  so  reprobate  or  corrupt,  as  to  be  void  of  true 
sense  and  judgment.  Rom.  i.  As  they  who  were  called  repro- 
bate silver,  (or  as  corrupt,  drossy,  false  coin,)  were  rejected 
of  the  Lord.   Jer.  vi.  .SO. 

Sect.  3.  The  word  election  explained. 
Election  is  choice,  which  respects,    1.  The  choosing  of  some 
from  amongst  many,  as  Christ  said  to  his  followers  :  ♦*  I  have 

*  These  many  do  slight  and  refuse,  and  both  resist,  grieve,  and  quench  the 
spirit,  in  its  \n\v  and  tcn-ler  appearance,  to  their  own  destruction  and  misery, 
when  the  love  and  long  suffering  of  God  are  turned  into  wrath  and  indignation 
against  them. 


484 

chosen  you  out  of  the  world."  John  xv.  19.  2.  The  excellency 
or  choiceness  of  that  which  is  chosen  ;  and  this  relates:  First, 
To  Christ,  the  tkct  seed,  of  whom  it  is  said  :  »»  Behold  m}  ser- 
vant, mine  elect,  in  whom  my  soul  delighteth."  Isa.  xlii.  1. 
And  he  is  also  called  a  "  cliief  corner  stone,  elect,  precious.'* 
1  Pet.  ii.  6.  Secondly.  To  the  true  church  or  elect  people,  wiio, 
being  chosen  through  ♦*  sanctification  of  the  spirit  and  helief  of 
the  truth,"  are  the  faithful  followers  of  Christ.  These  are 
choice  and  precious  in  God's  sight,  and  therelbre  are  caled 
"  the  elect  of  God,  lioly  and  beloved.**  Col.  lii.  12.  ♦'  A  chosen 
generation,  a  royal  priesthcwul,  an  hol^  nation,  a  peculiar  peo- 
ple," &c.  1  Pet.  ii.  9.  They  that  are  with  the  lamh,  are  called 
«  chosen  and  faithful,'*  Rev.  xvii.  14.  "  The  precious  sons  of 
Zion,  comparahle  to  fine  gold."  Lam.  iv.  2. 

God's  election  or  choice  of  his  church  or  people,  is  gradually 
manifest  and  experienced  in  them  :  1.  When  thej  have  known 
the  work  of  God  by  his  grace  begun  in  them  unto  their  separa- 
tion from  the  world,  through  a  decree  of  faith  and  sanctifica- 
tion,  are  called  elect,  that  is,  chosen  out  of  the  world,  or  from 
among  men,  being  more  peculiar  to  God  than  others  ;  while 
yet  they  are  not  perfectly  grown  and  established  in  the  truth  : 
as  Israel  of  old  was  ♦«  elect,"  and  Jerusalem  ♦«  chosen,"  (before 

their    estrangement  from  God,)  Isa.  xliv.  1 1  Kings  xi.  13. 

Paul  was  *'  a  chosen  vessel,"  when  first  he  had  received  and 
obeyed  the  heavenly  vision  and  call,  (Acts  ix.  15,  and  chap, 
xxvi.  19,)  who  notwithstanding  after  that  said,  *»  I  keep  my 
body  under,  and  bring  it  into  subjection,  lest  that  by  any  means, 
when  1  have  preached  to  others,  1  myself  should  be  a  cast 
away."  1  Cor.  ix.  27.  And  those  whom  the  apostle  Peter,  in 
his  first  epistle  calls  "  elect,"  in  his  second  epistle  he  exhorts 
to  *'  give  all  diligence  to  make  their  calling  and  electi(m  sure, 
that  so  they  might  never  fall."  2  Pet.  i.  lO.  Exhorting  or 
warning  them  from  divers  examjjles  of  those  that  fell  from 
grace,  denied  the  Lord  that  bought  them,  back-slid,  and  became 
enemies.  Chap.  ii.  throughout.  And  this  second  epistle  was  to 
stir  up  their  pure  minds.  Chap.  iii.  1. 

2.  Election,  in  the  heighth  or  perfection  of  it,  as  attained  to  in 
the  full  growth  of  the  elect  seed,  and  establishment  of  the  chil- 
dren of  light,  in  and  by  the  grace  of  God,  through  diligence  and 
faithfulness  on  their  parts:  this  admits  not  of  being  decd-ued, 
nor  of  falling,  nor  of  back-sliding,  as  Christ  intimates  an  impos- 
sibility that  the  <»  very  elect"  should  be  deceived.  Mat.  xxiv.  24. 
And  they  who  through  diligence  have  ma«le  their  <♦  calling  and 
election  sure,"  "shall  never  fall,"  (2  Pet.  i.  10.)  being  grown 
up  in  the  life,  nature,  and  image  of  the  elect  seed,  which  the 
prince  of  the  world  hath  nothing  in. 

Sect.  4.  O  all  you  in  whom  there  yet  remain  a  sincerity  and 
breathing  after  the  Lord,  labour  in  the  light  of  Christ,  by  the 


485 

assistance  of  his  grace  in  you,  to  make  your  calling  and  election 
sure,  in  this  elect  seed,  and  let  none  conceit  themselves  secure 
out  of  it.  For,  God's  fore-knowledge,  and  fore-appointment  of 
his  people  unto  life  and  glory,  are  in  this  his  own  seed.  In 
this  they  are  known  of  him,  related  to  him ;  in  this  chosen  of 
him,  and  choice  to  him,  and  are  in  his  sight  as  iiis  peculiar 
treasure.  In  this  he  did  fore-know,  and  doth  "  predestinate'*  or 
appoint  them  ♦*  to  be  conformed  to  the  image  of  his  Son,  that  he 
might  be  the  first  born  in  many  brethren."  llom.  viii.  29.  Yea, 
and  the  sanctified  children  of  believing  parents.  Their  growth 
and  seciii'ity  was  to  be  in  this  elect  seed  of  life,  or  otherwise 
they  might  degenerate,  as  Israel  of  old  did,  after  they  were 
planted  a  noble  vine,  wholly  a  right  seed. 

If  it  should  be  said,  that  Rom.  viii^.  intimates  some  special 
fore-knowledge  *  and  purpose  of  God,  concerning  these  many 
brethren  thus  conformed,  as  unto  witnesses  chosen  before  of 
God,  Christ's  resurrection  was  manifest  for  them  to  preach, 
(Acts  X.  JhO,  41,)  to  this  I  say — grant  it  doth  ;  we  confess  both 
God's  fore-sight  and  fore-knowledge  of  his  own,  and  deny  not 
his  omnisciency,  nor  limit  his  power  or  omnipotency  from  show- 
ing forth  itself  both  how,  after  what  manner,  at  what  time,  and 
in  whom  soever  he  pleaseth,  as  sometimes  he  doth,  miraculous- 
ly upon  eminent  occasions,  and  for  peculiar  works,  ends,  and 
special  services,  such  as  that  of  true  prophets,  apostles,  and 
ministers  of  righteousness  ;  or  those  many  brethren  unto  whom 
in  their  day  Christ  was  first  manifest,  and  in  whom  he  was  first 
revealed,  formed,  and  born,  who  in  their  day  were  first  raised 
up  to  witness  forth  his  power ;  as  the  prophet  Jeremiah  was 
sanctified  before  he  came  forth  of  the  womb,  for  his  peculiar 
service,  as  an  eminent  prophet ;  and  John  was  filled  with  the 
Holy  Ghost  from  his  mother's  womb,  that  he  might  he  a  witness 
to  the  Messiah  ;  and  Paul  was  miraculously  stopped  from  per- 
secution by  a  heavenly  vision,  which  he  obeyed,  and  was  called 
into  the  work  of  a  faithful  ap(»stle,  God  having  separated  him 
from  his  mother's  womb  and  called  him  by  his  grace,  to  show 
forth  his  universal  kindness  and  love  to  others,  to  turn  people 
from  darkness  to  the  light.  Many  other  instances  might  be 
shown  of  God's  taking  particular  notice  of  his  witnesses  and 

*  How  long  before  their  conformity  to  Christ  were  they  appointed  ?  Was  it 
from  all  eternity,  or  rather  in  their  age  and  time  ?  Had  not  this,  and  all  other 
mere  acts  and  works  of  God,  a  beginning  in  tiieir  time  and  season,  considered 
as  mere  acts  ?  Could  this  of  his  appointment,  then,  be  from  eternity,  and  so  far 
a,  pre-appointment  merely  respecting  particular  persons,  and  with  exclusion  of 
all  besides  from  any  saving  grace  ?  This  is  still  harsh,  and  partial,  and  unequal, 
contrary  to  (.iod's  ways.  Altliough  as  the  general  fore-appointment  and  ordi- 
nation of  God,  concerning  the  true  believers  and  obedient,  are  that  they  shall  be 
saved.  9o  this  predestination,  or  fore-appointment  includes,  or  reaches,  all  the 
jnany  holy  brethren  in  Avhom  Christ  is  formed. 


486 

servants  for  peculiar  services,  (yet  the  growth,  standing  and 
security  of  all  was  by  faith  and  obedience  in  the  power  of  God,) 
who,  though  in  their  age  and  times  were  as  the  first,  (and  so 
choice,)  fruits  to  God  ;  yet,  this  neither  hinders  his  second 
fruits,  (but  rather  to  further  them  and  his  work,  so  as  his 
name  might  be  the  more  spread,)  nor  do  these  instances  prove 
any  limitation  of  God's  universal  love  in  Clirist,  as  only  to  a 
few,)  n  )r  frustrate  the  free  extent  of  his  grace  ;  nor  yet  Itinder 
salvation  from  being  common  in  the  freeness  and  free  tenders  of 
it  to  mankind. 


CHAPTER  VI. 

Whether  ptrfeciion,  that  is,  a  state  freed  from  all  sin,  be  attainable 

in  tnis  life  ? 

Let  the  reader  observe  the  state  of  the  question,  which  is  not, 
"whether  the  saints  had  failings,  or  upon  extreme  trials,  might 
not  be  tempted  into  impatience  after  a  time  of  weakness  ;  but, 
whether  such  a  state  of  perfection  be  attainable  in  this  life  I 
which  we  affirm  : 

1.  Attainable,  chiefly,  because  of  the  aid  and  assistance  of 
God's  power  afforded  unto  tiiem  who  wait  upon  him,  and  trust 
in  his  name  and  power  ;  for,  "  Greater  is  he  that  is  in  us,  than 
he  that  is  in  the  W(n-Id."  Christ  is  stronger  than  the  devil ; 
therefore  the  devil  is  not  an  invincible  enemy  j  and  we  can  do 
all  through  Christ  that  strengtheneth  us. 

2.  A  sinless  state  is  attainable  by  true  believers,  because 
God,  who  doth  not  command  impossibilities,  hath  commanded 
it,  to  Abraham  and  his  seed,  and  said  :  '<  I  am  God  Almighty, 
walk  before  me  and  be  thou  perfect."  "  Sin  not."  *'  Be  ye 
perfect  as  your  heavenly  Father  is  perfect." 

3.  Because  he  hath  prcmiised  it  to  his  peculiar  people  :  ♦<  Thy 
people  shall  be  all  righteous"—"  they  shall  do  no  iniquity  that 
trust  in  the  name  of  the  Lord."  Christ  <•  shall  thoroughly 
purge  his  floor." 

4.  Christ's  work  and  ministry  is,  «  to  destroy  the  work  of 
the  devil  ;  to  present  men  perfect ;  to  bring  them  to  a  perfect 
man  in  him  ;  to  subject  every  thought  unto  liis  obedience."  &c. 

Therefore,  to  affirm  the  contrary,  or  that  a  state  free  from  all 
sin,  is  not  attainable  in  this  life,  is  to  oppose  the  all-suffieieney 
of  God's  almighty  power,  and  to  set  the  devil's  power  above  it. 
It  is  also  to  oppose  tlie  ends  of  God's  commands  and  promises, 
and  the  work  of  Christ  and  his  ministry,  which  to  oppose  or 
render  ineflicient  by  pleading  or  arguing  for  sin's  continuance 


487 

in  this  life,  is  impious  and  antichiistian.     How  far  this  opposer 
is  lurein  concerned,  will  further  appear. 

tie  puts  two  differing  senses  on  tlie  word  perfection,  viz. 
a  state  frtt  from  all  sin,  as  that  of  the  spirits  of  just  nu  n.  Lieb. 
xii.  23.  And  >et  tiiat  it  doth  not  always  signify  Jrte  from  all 
sin,  &,c.  1  af»k  then,  what  Christ  makes  true  beiii  vers  per- 
fect in  ?  Is  it  in  any  thing  consistent  with  sin  ;  or  is  it  in  him- 
self in  whom  is  no  sin,  whom  he  that  abidcth  in,  sinneth  not? 
1  cannot  understand  that  perfection,  as  it  is  the  effect  of  Christ's 
Work  in  true  believers,  can  admit  of  the  continuance  of  sin  all 
their  days,  while  it  signifies  both  the  reality  and  completeness 
of  his  works. 

Uis  instance  for  a  perfection  not  free  from  all  sin,  is  Job  i.  1  : 
«<  Job  was  a  perfect  man,  yet  not  without  sin  ;  for  he  cursed  his 
day." 

It  is  evident  that  Job's  perfection  had  none  of  this  extreme 
in  it,  nor  did  it  consist  with  sin  ;  for  it  is  thus  explained  :  *'  He 
feared  God  and  eschewed  evil." — And  upon  his  loss  of  goods 
and  children,  being  t(dd  him,  it  is  said  of  him,  '<  In  all  this  Job 
sinned  not,  nor  charged  God  foolishly ."  ciiap.  i.  22.  And  w  hen 
smitten  with  sore  boils,  and  tempted  by  his  wife,  it  is  also  said, 
«  in  all  this  did  not  Job  sin  with  his  lips."  Chap.  ii.  10. 
But,  he  *♦  cursed  his  day."  Chap.  iii. 

He  was  then  under  an  extreme  trial  and  grief,  divers  ways 
aggravated.  The  most  that  can  be  reasonably  inferred  from 
thence,  is,  that  a  perfect  or  upright  man  that  fears  God,  and 
eschews  evil,  may  possibly  through  great  trials,  temptati<ms, 
or  provocations,  be  drawn  into  an  extreme  to  express  his  grief: 
but  this  only,  if  God  suffers  satan  so  to  afflict,  or  deeply  to  try  j 
for  he  could  n  it  have  so  afflicted  Job  if  God  had  not  suffered 
him,  in  that  he  saw  the  Lord  had  hedged  him  about. 

From  whence  observe,  that  what  is  granted  hereupon,  and 
what  he  argues,  is  not  in  pursuance  of  the  state  of  tlie  ques- 
tion, as  to  grant,  that  a  perfect  Job  may  be  tempted  into  some 
extreme  expressions,  if  God  suffer  satan  so  deeply  to  afflict 
him  :  but,  wiiether  it  be  not  possible  for  such  a  one  to  be  de- 
livered as  well  from  all  failings  or  sin,  as  frr)m  the  trial  or 
temptation?  For  was  not  Job  a  perfect  man  both  before  and 
after  his  deep  affliction?  and  is  not  his  patience  highly  com- 
in<'nded,  who  said,  <•  when  I  am  tried  I  shall  come  foith  as  gohl  ?" 
Now,  when  I  affirm  that  this  refined  state  was  attainable  in 
this  life,  were  it  not  absurd  to«)bject,  titat  it  is  not,  because  Job 
cursed  his  day  ?  For  did  Job  do  so  all  his  life  time  ;  or  did  his 
persecutiiin  reach  no  higher? 

His  instance  :  «♦  That  God  took  six  days  to  create  the  world, 
when  he  could  have  done  it  in  a  moment,"  is  no  proof  that  he 
is  only  mortifying  sin  more  and  more  in  this  life,  and  that  he 
will  remove  its  being  in  the  next.  p.  63. 


488 

Neither  do  the  scriptures  any  where  say,  that  the  being  of 
sin,  (yet  mortified  in  part.)  slmll  remain  in  the  saints  nil  the 
nt  xt  life.  Though  we  grant,  God  took  six  days  to  create  the 
world,  and  rested  the  seventh  ;  and  so  he  carrieth  on  his  work 
gradually  in  the  true  believer  for  the  pertecting  of  the  new 
creation.  The  six  days  work  thereof,  as  also  the  seventh  day 
of  rest,  are  to  be  experienced  in  this  life.  The  work  of  holi- 
ness is  to  be  perfected  wiiile  in  the  body,  and  he  that  believeth 
enters  into  his  rest  or  sabbath,  to  enjo,>  the  holy  day  in  that 
inward  retired  waiting  upon  the  Lord  in  his  own  light,  wherein 
man  must  not  think  his  own  thoughts,  nor  speak  his  own  words. 
And  as  for  God's  work,  it  is  perfect ;  each  da>'s  work  was  per- 
fect, as  such  the  first  day's  work  was  not  mended  on  the  sixth 
day.  And  he  that  hath  begun  a  good  work  in  the  soul  is  able 
to  perfect  it. 

8.  S.  states  the  question  and  answer  thus  :  viz. 

Question.  ♦*  But  why  will  he  not  in  this  life  ?"  (viz.  remove 
the  being  of  sin.) 

He  answers  :  *♦  It  is  his  good  pleasure." 

1  reply — A  damnable  doctrine,  to  aifirm  that  it  is  God's  good 
pleasure  that  sin  should  remain  in  his  saints  all  their  life  time, 
or  till  the  next  ;  when  he  hath  no  pleasure  in  evil,  therefore 
prohibits  ail  sin. 

Question.  "  Can  he  see  the  continuance  of  evil  good ;  or  that 
his  command  should  not  be  kept  ?"  To  this  he  answers  :  "  He 
sees  good  to  suffer  corruptions,  in  part  mortified,  in  his  saints, 
to  keep  them  humble,  drive  them  to  his  blood,  and  righteous- 
ness," &c. 

Reply.  Let  the  sober  reader  mark  the  nature  and  tendency 
of  this  doctrine.  1.  How  impiously  he  reflects  upon  God,  as 
seeing  it  good  to  suffer  corruptions,  either  but  in  part  mortified, 
or  in  part  unmortified,  in  his  saints  in  this  life.  For  his  doc- 
trine bears  the  same  sense  on  both  hands,  as  that  God  sees  it 
good  to  suffer  corruptions;  if  but  in  part  mortified,  then  iu 
part  unmortified  in  his  saints.  3.  What  a  great  use  and  service 
does  he  place  upon  the  remaining  of  corruptions  in  the  saints, 
namely,  to  «♦  keep  them  humble,"  exercise  and  ♦»  drive  them  to 
his  blood  and  righteousness,"  which  is  as  good  doctrine  as  to 
say,  "There  is  a  necessity  for  the  saints  to  sin,  that  they  may 
be  humbled,  to  do  evil,  that  good  may  come  of  it.  And  by  this, 
the  more  they  sin,  the  more  humble  they  are  ;  the  more  unrigh- 
teous or  corrupt,  the  more  they  are  partakers  ot  the  blood 
and  righteousness  of  Christ ;  which  are  gross  inconsistencies. 
<«  Shall  we  sin  that  grace  may  abound  ?  God  forbid."  Christ's 
blood  cleanseth  us  from  all  sin,  as  we  walk  in  the  light ;  and 
his  righteousness  admitteth  of  no  iniquity  to  continue.  For  us 
to  feel  the  remission  of  sins  past,  through  the  blood  and  righ- 


489 

teousness  of  Christ,  when  we  are  come  to  the  lively  act  and 
operation  of  Caili  ilierein,  doth  sulKcientiy  tender  the  infinite 
perfection  of  pardoning  graee  botli  splendent  and  glorious  ; 
and  not  to  say,  that  "  God  sees  good  that  corruptions  in  part 
sh'iuld  ci»ntinue  in  his  saints  to  keep  them  humble."  For  this  is 
a  manifest  pleading  for  sin,  and  a  commendation  given  to  it,  as 
to  those  good  effi'cts  (vainly  supposed)  of  corruptions,  viz. 
<*  To  keep  the  saints  humble,  to  drive  them  to  his  blood  ;'* 
whereas,  when  they  are  truly  humbled,  and  partakers  of  the 
blood  and  righteousness  of  Christ,  and  living  in  the  sense 
thereof,  they  witlistand  all  sin  and  iniquity,  and  dare  not  give 
way  thereto,  tliat  they  may  be  righteous.  They  that  will  teach 
men  true  humility,  must  not  teach  them  to  be  proud,  titat  they 
may  be  humble  ;  nor  tell  them  that  it  is  God's  good  pleasure 
that  sin  and  corruptions  remain  in  them  all  their  days,  or  till 
the  life  to  come,  to  keep  them  humble.  Neither  is  a  perfect  or 
hoiy  state  so  void  of  true  humility  as  this  sin-pleasing  doctrine 
implies. 

But  this  is  something  like  the  Papists'  high  commendation  of 
man's  fall,  where,  in  their  Saturday  mass,  in  the  Deacon's 
hymn,  are  these  words  :  "  O  certe  tiecessarium  Ad*  peccatura 
quod  Christi  morte  deletum  est.  O  felix  culpa  qua  talem  ac 
tantum  meruit  habere  redemptorem.  0  vere  beata  nox,  quae 
sola  meruisti  scire  tempus  &  horam,  in  qua  Christus  ab 
inferis  resurrexit."*  I'hat  is,  ♦•  Oh  surely  the  sin  of  Adam  was 
necessary,  which  by  Christ's  death  was  blotted  out.  0  blessed 
fault,  I  hat  hast  deserved  to  have  so  great  and  such  a  Redeemer. 
0  truly  blessed  night,  wfiich  alone  hast  deserved  to  know  the 
time  and  hour,  wherein  Christ  rose  from  the  hells." 

Again:  to  prove  it  <iod's  good  pleasure  not  to  remove  the 
being  of  sin  in  this  life,  that  he  sees  good  to  suffer  corrup- 
tions, &c.  and  in  answer  to  my  objection,  that  his  pleasure  is 
not  contrary  to  his  command,  which  requires  us  to  be  perfect, 
he  saith  :  '•  God  commands  to  offer  Isaac,  he  purposeth  Isaac 
shall  not  be  offt-red.  This  shows  he  doth  not  efficaciously  will 
every  thing  he  commands."  p.  64. 

Reply.  1.  This  instance  is  not  pertinent  in  this  case,  it  being 
a  peculiar  command  and  act  to  Abraham,  and  not  common  to 
the  saints,  nor  relative  to  those  commands  enjoining  holiness  of 
life,  whiclj  they  are  all  concerned  in.  2.  He  is  mistaken  in  say- 
ing, "  He  purposeth  Isaac  shall  not  be  offered  ;"  for  the  scrip- 
ture saith,  that  <«  by  faith  Abraham,  when  he  was  tried,  offered 
up  Isaac  ;  and  he  that  had  received  the  promises,  offered  up 
his  only  begotten  Son."  Heb.  xi.  17.  It  is  evident,  that  nei- 
tlicr  God's  command  nor  purpose  was  to  kill  Isaac;  but  that 

*  Vid.  Mass  in  Latin  and  English,  by  J.  Mountain,  p.  121,  122,  123. 

3  Q 


490 

Abraham's  faith  should  be  tried  in  offering  him  up,  which  by 
laiMj  he  did  ;  in  whi^  li  lie  said,  "  God  would  ju-ovide  hiiiisclf  a 
laiub  for  a  biirnV-ntJ't  rini;/'  Gen.  xxii.  8.  And  lie  '♦  acctount- 
in!^  that  GoU  was  able  to  laise  him  up  even  from  the  dead,  from 
vhcncc  also  he  recei\ed  him  in  a  figure.'    Heh.  xi.  19. 

But  this  ia  no  proof  that  it  is  not  his  pleasure  that  his  com- 
mands, requiring  perfect  love  and  obedience,  should  be  kept. 
The,v  that  enter  inti)  the  covenant  of  giace,  enter  into  an  agree- 
ment with  God  in  Christ,  which  though  it  remits  sins  past,  yet 
gives  no  iibei'tv  to  continue  in  sin  ;  neither  is  it  an}'  condition 
of  this  covenant,  that  the  being  of  sin  should  remain  to  keep  the 
saints  humble.  For,  by  this  covenant  God  triketh  away  sin,  not 
only  by  remission,  but  by  receiving  the  soul  into  agreement 
with  himself. 

Jesus  Chi'ist  is  our  surety,  mediator,  and  advocate,  both  in  his 
being  a  propitiation  or  sacrifice  for  the  sins  of  the  whole  world, 
that  upon  the  act  of  faith  in  his  blood,  and  believing  in  his  name, 
sins  past  may  be  remitted;  as  also  in  his  enabling  us  to  obey 
the  conditions  and  obligation  of  the  covenant  of  grace,  or  law 
thereof,  which  we  are  under,  and  in  fulfilling  the  promises 
thereof  to  us;  for  without  him  we  can  do  nothing.  We  can 
obtain  no  privilege  but  in  him,  in  whom  the  promises  of  God 
are  all  yea  and  amen.  And  seeing  God  receiveth  true  believ- 
ers in  ChiisT  into  agreement  with  himself,  Christ  being  their 
surety,  doth  not  exempt  them  from  the  payment  of  what  is  their 
due  obedience,  but  enables  them  thereto.  For,  to  be  in  cove- 
nant or  agreement  with  God,  is  not  consistent  with  disagreeing 
wit!)  hiiM  by  transgression  or  sinning  against  him. 

When  or  where  sin  shall  be  removed  after  deaths  he  resolves 
not.  He  tells  us  not  l;ow  long  a  time  shall  be  between  death 
and  the  perfect  removal  of  sin  ;  for  a  purgatory  he  secmeth  not 
in  words  to  own,  h(  w  nearly  related  soever  his  doctrine  be  to  it 
in  his  saying:  ♦•  [t  suSiceth  me  to  be  assured  from  God's  word, 
that  it  (sin)  is  not  done  away  in  this  life  ;  it  shall  in  the  next.'-' 

But  where  and  what  that  •«  God's  word"  is,  that  so  assureth 
him.  "that  sin  is  not  done  away  in  this  life,  but  in  the  next," 
he  hath  not  yet  demonstrated  nor  proved  ;  nor  doth  he  clear 
himself  of  the  Pope's  doctrine  of  a  purgatory,  but  confesseth, 
that  <' no  unclean  Ihiug  shall  enter  the  kingdom  of  heaven," 
since  Christ  is  to  present  us  holy,  unblamable,  and  unreprova- 
ble  in  his  sight,  a  glorious  church,  not  bavins^  spot  or  wrinkle." 
p.  64.  Mark  here,  how  !)e  hath  manifestly  contradicted  his 
pleading  for  the  existence  t>f  sin  in  the  saints,  and  saying.  It  is 
not  done  away  in  this  life,  and  yet  the  church  must  be  holy,  un- 
hlamable,  and  vnreprorahlc  in  his  sight,  not  having  spot  or  wrin- 
kle, ^ut  then  lie  adde'.h  further,  as  a  part  of  what  Christ  hath 
merited  toi;chingthis  point,  and  in  p.  67:    <•  He  iiatli  perfected 


491 

forever  them  tliat  arc  sanctified  incritorioudy.'*  To  which  I  say, 
ha!h  Christ  iinM-ited  or  purchasiMi  the  chiucli's  beauty  and  per- 
fection, even  perfect  sanctifieatioti  ;  ami  yet  is  it  his  Fath<r's 
good  pleasure,  that  the  church  shall  not  receive  such  perfection 
here  ?  Orjhat  sin  shall  not  he  removed  in  this  life  r  Were  it  not 
blasphemy  to  suppose  that  Christ  hath  boua;hT  for  man  that  whicli 
his  Father  will  not  allow  him  .''  But  i  must  suppose  his  sense  of 
Christ's  merit,  dignity,  righteousness,  and  ohedienee,  is,  that 
they  are  not  to  be  really  partaken  of  and  inlierited  by  true  be- 
lievers in  this  life,  hut  only  in  tlieir  sense  of  imputation.  But 
it  can  be  neither  real  nor  true,  to  reckon  thenjselves  lioly,  un- 
blama'>le,  unreprovable,  witliout  sj)ot  or  wrinkle,  while  }ct 
spotted  with  sin  and  inherent  corruptions.  Though  still  I  grant, 
that  every  degree  of  real  righteousness,  true  faith,  and  sincer- 
ity to  God,  springing  up  from  his  own  life  in  his  children,  is 
owned  and  accounted  of  in  his  siglit ;  for  the  Lord  is  well  pleased 
for  his  own  righteousness  sake.  Isa.  xlii.  21.  And  the  fruits 
of  his  own  sjjirit  are  acceptable  to  him,  fr(»m  the  highest  growth 
and  muturity  to  the  least  appeai'ance,  breathing,  and  breaking 
forth  thereof  in  the  soul  ;  yea,  from  Israel's  triumphing  and 
glorying  in  the  Lord,  to  Ninevah's  believing  God  and  repent- 
ing. And  God  commands  us  nothing  but  what  he  enableth  us 
to  perform  ;  although  against  this  S,  S.  objects,  that  he  com- 
mands "  from  the  beginning  of  life  to  the  end  of  life,"  to  con- 
tinue "  in  all  things  written  in  the  law  to  do  them."  But  where 
this  is  commanded  us  in  scripture,  he  shows  us  not.  We  are 
satisfied,  that  God  layeth  no  more  upon  man,  as  to  doing  or  per- 
forming, than  he  enableth  man;  for  his  commands  are  gradu- 
ally and  orderly  imposed  to  be  obeyed,  according  to  the  ability 
that  he  giveth  the  creature.  He  doth  not  command  a  child  to 
do  a  man's  work.  He  is  no  hard  master.  So  in  the  covejiant 
of  grace  there  is  a  growth  from  one  degree  of  strength  to  ano- 
ther, from  faith  to  faith,  from  little  children  to  young  nxen^  &c. 
and  so  according  to  their  growth  and  caj)acity  God  requires 
obedience,  and  doth  not  impose  itnpossi'oilities  on  them. 

And  if  the  power  and  glory  of  God  be  more  njanifest  in  the 
second  covenant — the  new  covenant  of  grace — than  in  the  first 
covenant,  by  how  much  the  greatei-  man's  privilege  is  in  this, 
by  so  much  the  more  he  is  enabled  by  the  same  power  cheer- 
fully to  live  in  obedience  and  faithfulness  under  it.  Therefore 
S.  S.'s  being  assured,  "  that  sin  is  not  done  away  in  this  life," 
and  his  confession,  "that  a  believer  dies  unto  sin  by  degrees, 
and  so  at  liis  death  the  whole  of  Christ's  merit,  is  immediately 
applied,  whereby  sin  is  forever  totally  abolished  :"  these  are 
not  consistent;  neither  doth  he  write  as  a  man  of  experience  of 
the  work  of  God,  what  assurance  soever  he  pretends.  For  to 
say,  that  sin  is  not  done  away  in  this  life,  or  that  it  shall  be  in 


492 

tlie  next ;  and  yet  that  it  is  totally  abolished  at  death,  is  as  con- 
tradictory as  to  say,  that  sin  is  done  a\va>  at  death,  and  yet  it 
is  not  done  away  till  after  death.  ♦'  To  the  last  trump,"  says 
he,  <^will  sin  be  in  the  saints."  p.  64.  And  when  that  shall  be 
he  explains,  p.  85,  ♦*  at  his  coming  in  the  world,"  quoting 
1  Thes.  iv.  17. 

Mark  here,  how  plainly  he  contradicts  his  saying,  "  that  at 
death  sin  is  forever  totally  abolished  !"  Now,  it  is  "  in  the 
end  of  the  world,  when  Christ  cometh  personally,"  as  he  sup- 
post^th,  to  judgment.  So  by  this  confused  work,  one  while  sin 
is  not  done  away  in  this  life  ;  another  while,  it  is  done  away  at 
death  ;  another  while,  it  is  dc»ne  away  ajter  death;  another  while, 
it  is  not  done  awaj*  till  the  last  trump,  ov  end  of  the  world; 
whereas  there  are  many  believers  and  saints  deceased  in  the 
mean  time,  and  many  long  since  dissolved  as  to  their  outward 
man — what  becoinesof  their  souls  between  the  time  of  their  de- 
parture, and  the  end  of  the  world  ? — for  he  hath  confessed  that 
no  unclean  thing  s\\?i\\  enter  the  kingdoom  of  God.  So  then,  if 
the  saints  that  are  deceased  be  not  thoroughly  cleanstd  from  sin 
before  death,  nor  sin  to  be  done  away  till  the  end  of  the  world, 
what  other  place  besides  heaven  can  he  provide  or  think  of  for 
the  deceas.d  saints?  How  can  he  avoid  the  Pope's  imagined 
purgatory,  unless  he  hold  the  mortality  of  the  soul,  that  it  dies 
or  sleeps  in  the  dust  with  the  body  ? 

To  his  alleging,  *'  that  the  ministry  is  to  continue  to  the  last 
trump  ;  and  that  to  the  last  trump  sin  will  be  in  i  he  saints  ;  but 
that  then  in  a  moment  they  will  be  changed  and  perfected." 
If  he  intend  that  the  saints  have  their  benefit  and  part  in  the 
ministry,  each  in  their  life  time  and  several  ages,  how  doth  this 
clear  his  concluding,  that  to  the  end  of  the  world  or  last  trump, 
sin  will  be  in  the  saints,  and  that  then  in  a  moment  they  shall 
be  changed  ?  Many  of  the  saints  are  deceased  hundreds  of 
years  since,  who,  if  sin  be  in  them  still,  do  not  particularly  par- 
take of  the  blessed  end  of  Christ's  ministry  and  gifts,  which 
were  <»  for  the  ]>erfecting  of  the  saints,  till  all  come  into  the 
unity  of  the  faith,  and  of  the  knowledge  of  the  Son  of  God,  unto 
a  perfect  man,"  t^c.  And  yet  those  deceased  saints  are  not 
now  under  the  ministry  of  apostles,  &c. 

B>om  Ephes.  iv.  13,  he  saith,  "That  perfect  man  is  Christ, 
with  all  his  members  ;  for  he  consists  of  many  :  and  he  is  thus  to 
he  a  perfect  man  in  the  other  world,  not  this."  p.  46.  Whereas 
the  benefit  of  God's  gifts  did  as  well  extend  to  the  particular 
saints  and  members  of  his  body,  as  to  the  w  hole  body  ;  to  wit, 
<'  till  we  all  come  in  the  unity  of  the  faith,"  &c.  *'  That  we  hence- 
forth be  no  more  children  tossed  to  and  fro,"  &c.  Ephes.  iv.  14. 
There  is  no  danger  of  their  being  tossed  in  the  other  world  with 
windy  doctrines.   Both  their  perfection,  and  establishment,  and 


493 

growin.i*  up  in  Christ  in  all  things,  hcing  effocts  of  his  gifts  and 
niiiiistrv,  which  were  experienced  and  obtained  in  this  life. 

S.  S.  ♦•  The  ministry  and  scriptures  were  perfecting  the 
sainis  as  h)ng  as  they  lived.  Dent.  xvii.  19,  'The  king  shall 
read  therein  ail  the  iUys  of  his  life,  that  lie  may  lean  to  fear 
therein  tiie  Lord  his  God:'  If  he  is  to  learn  to  fear  God  all  the 
days  of  his  life,"  &e.  p.  65. 

Jinswtr.  Are  the  saints  then  but  learning  to  fear  the  Lord 
God  all  the  da} s  of  their  life?  Or,  doth  that  king  in  the  time  of 
the  old  covenant  represent  the  best  state  of  tije  saints  in  the 
new,  the  king  that  was  forbidden  to  multiply  wives,  horses,  sil- 
ver, or  gold  to  himself?  Are  the  best  of  saints,  in  the  new  co\c- 
iiant,  in  danger  of  these  things,  and  therefore  to  be  restrained 
by  an  outward  law,  that  their  hearts  turn  not  away  from  the 
Lord?  whereas  he  liath  promised,  "  1  will  put  ray  fear  in  their 
hearts,  and  they  shall  not  depart  from  me."  Atid  this  is  a  con- 
dition of  his  everlasting  covenant. 

That  there  is  a  time  of  perfecting  believers  or  saints,  before 
they  are  perfected,  I  confess  ;  as  while  God  was  creating  the 
world,  it  was  not  created.  But  1  diff<rwith  him  in  his  counting 
it  God's  good  pleasure,  tliat  sin  should  remain  in  the  saints,  and 
that  to  keep  them  humble,  cither  till  death,  till  after  death,  or 
to  the  end  of  the  world.  And  it  were  still  more  absurd  to  say, 
that  sin  will  remain  even  in  the  deceased  saints  till  the  end  of 
the  world,  to  keep  them  humble. 

If  is  true  as  he  saith,  that  '*  w  hilst  a  carpenter  is  building  an 
house  the  house  is  not  builded."  p.  &o.  But  then,  if  the  car- 
penter undertakes  to  br.ild  a  house,  and  bargains  for  a  price 
to  build  it,  and  then  doth  not  build  it,  or  tells  a  man  whose 
money  he  hath  got,  it  is  true  /  took  your  money  to  perfect  this 
building,  but  I  can  get  but  little  of  it  builded,  you  must  not  ex- 
pect to  have  it  builded  while  you  live.  Would  not  the  man  reply 
then,  give  me  my  money  again  ?  But  carpenters  do  not  use  to 
cheat  men  thus.  They  that  are  honest  do  not  use  to  serve  peo- 
ple as  you  pretended  ministers  do,  who  say,  you  arc  sent  for 
perfecting  the  saints,  and  for  this  take  money,  and  gifts,  and 
rewards,  and  yet  tell  them,  perfection  is  not  attainable  in  this 
life  !   Honest  carpenters  would  not  deal  thus  with  them. 

On  Psalm  cxix.  1,  2,  3,  4,  "  Blessed  are  the  undefiledin  the 
way,"  he  saith;  "In  point  of  justification,  believers  are  in 
Christ  their  head,  clear  as  the  moon,  fair  as  the  sun  ;  in  point 
of  sanctiiication,  through  the  renewing  and  assisting  grace, 
they  do  not  allow  themselves  in  any  known  sin,  but  in  God's 
fear  oppose  all."  p.  65. 

He  hath  said  enough  to  break  the  neck  of  his  own  cause, 
1.  Unless  to  be,  in  Christ,  spotless,  clear  as  the  moon,  and  fair 
as  the  sun,  be  a  spotted  or  sinful  state.     2.  Unless  there  most 


494 

remam  some  sins  in  those  tluit  are  in  Christ,  wliich  cannot  be 
known  to  them  ;  whereas  he  that  abideth  in  Christ  sinnetli  not. 
And  *♦  he  hath  left  lis  an  example,  that  we  should  follow  his 
steps,  who  did  not  sin." 

And  the  word  justify  sometimes  uscth  to  signify  to  make 
just  by  inherent  holiness  ;  or  to  sanctify,  as  he  confesses,  p.  89. 
Upon  Titus  iii.  5,  7  :  But  if  t«»  evade  this,  he  renders  justi- 
fication in  their  sense  of  itnputation  ;  then  it  is  to  reckim  those 
spotless,  clear  as  the  moon,  fair  as  the  sun,  who  are  yet  spotted, 
corrupted,  and  defiled  with  sin.  But  if  in  the  fear  of  the  Lord 
true  believers,  throu^gli  renevvin.e;  and  assisting  grace,  do  not 
allow  themselves  in  any  known  sin,  but  in  God's  fear  oppose  all, 
then  if  a  discovery  of  all  sin  by  the  liglit  be  attainable  to 
them, — not  only  to  oppose,  but  to  overcome  all  sin  through 
assislin^  grace,  is  also  attainable  in  this  life.  ♦«  Resist  the 
devil,  and  he  will  fly."  And  we  can  do  all  things  <«  throjigh 
Christ  that  strengtheneth  us  ;"  knowing  our  faith  in  him,  which 
is  the  victory,  and  also  obtainetii  actual  dominion  over  sin. 

Whereas  Psal.  cxix.  3,  '*  They  also  do  no  iniquity,"  was 
further  urged  against  hijn  ;  and  '•  he  that  abideth  in  Christ 
sinneth  not,"  doth  ••  7iof  commit  sin,"  "in  whose  spirit  is  7io 
guile."  To  these  he  answers  :  "  So  far  as  regenerate,  and 
acting  from  the  regenerate  part,  they  do  no  iniquity."  This 
is  such  tautology,  or  as  good  sense  as  to  say,  *»  they  do  no  ini- 
quity so  far  as  they  do  no  iniquity  ;"  whereas  the  words  are 
positive  and  plain,  they  are  undefiled  in  the  way  ;  they  keep 
his  testimonies ;  they  walk  in  his  ways. 

He  still  infers,  the  saints  are  not  perfectly  free  from  sin  ; 
for  when  Paul  did  no  iniquity  sin  dwelt  in  him  ;  and  yet  in  that 
state  Paul  said,  ♦'  the  evil  that  1  do  I  would  not."  But  did  he 
do  evil,  and  yet  no  iniquity  ?  Or  was  victory  over,  and  freedom 
from  that  evil  not  attainable  by  him  in  this  life?  What  evil  did 
he  live  and  die  in  t  or  being  now  deceased  what  sin  must  re- 
main in  him,  till  the  end  of  the  world  ? 

S.  S.  "  Nor  will  G.  W.  say,  I  suppose  no  man  is  regenerate 
but  who  is  perfectly  free  from  sin."  To  this  I  say,  according 
to  his  own  words  before:  as  while  the  saints  are  perfecting, 
they  arc  not  perfected ;  so  there  is  a  regenerating,  and  a 
travailing  in  birth,  before  regenerated  and  born  again. 

Of  Horn.  viii.  l,  he  saith,  "This  intimates  there  is  flesh  in 
such,  tliough  guilt  is  removed."  Herein  is  a  two-fold  error 
couched  :  1.  Implying  that  the  guilt  is  removed  while  the  sin 
itself  remains  ;  as  if  a  n>an  could  commit  sin  and  not  be  guilty 
of  it.  2.  He  cimlbuiuls  sin  and^es/t,  and  renders  them  insepa- 
rable ;  whereas  he  before  grants,  "  there  is  no  condemnation 
to  them  that  are  in  Christ  Jesus,  who  walk  not  after  the  flesh, 
but  after  the  spirit."     He  perverts  Job  ix.  19,  and  1  John  iii. 


495 

saying, «'  if  I  sin,  as  do  the  wicked,  with  allowance."  Here  he 
adds,  '•  witli  allowance,"  for  it  is  plain,  it  1  sin  tlien  thou  mark- 
est  me  ;  "  whosoever  is  horn  of  God  doth  not  commit  sin."  It 
is  not,  "  doth  not  commit  sin  with  allowance  as  do  the  wickedJ^ 
And  the  saints  on  earth  enjoying  communion  with  God,  and 
saints  in  heaven,  (as  he  saith,)  is  not  a  connnunion  in  sin  ;  nei- 
ther is  the  heing  of  sin  according  to  the  will  of  God  in  heaven, 
which  is  prayed  for  so  to  he  done  in  earth. 

If  he  grant  it  our  duty  to  be  perfect,  or  perfectly  to  obey, 
while  he  denies  power  or  possession  for  that  end,  his  work  is 
weakness  itself,  and  inconsistent  with  itself  God  is  no  such 
hard  master  as  to  enjoin  impossibilities  upon  us,  or  to  require 
obedience  beyond  the  power  he  gives. 

<•  Will  he  say,  none  are  sanctified  that  have  any  sin  in  them?" 

I  say,  according  to  his  c<mcession  before,  there  is  a  time  of 
sanctifying,  as  well  as  of  perfecting,  before  the  work  be  effected, 
which  ought  to  be  throughout,  in  body,  soul,  and  spirit. 

If  he  cleanseth  away  all  guilt  from  believers,  and  the  reign- 
ing power  of  sin  in  this  life,  why  should  the  being  of  sin  remain 
till  the  next  ? 

He  hath  washed  us  from  our  sins  in  his  own  blood,  before 
which  there  is  a  time  of  having  sin  ;  (1  John  i.  8,)  yet  said  he, 
**  my  little  children,  these  things  write  I  unto  you  that  ye  sin 
not."   Chap.  ii.  1. 

Can  the  work  of  faith  and  grace  he  sinful  ?  He  answers: 

"  Faith  itself  can  be  imperfect  ;  therefore  the  work  of  faith : 
<  Lord,  I  believe,  help  my  unbelief.'  Imperfection  is  sin,  per- 
fection is  duty."  p.  67. 

Reply.  By  the  same  reason  unbelief  is  sin.  but  faith  is  duty. 
They  ought  not  thus  to  be  conftundcd  ;  nor  unbelief,  which  is 
the  creatures  defect,  imputed  to  faith,  which  is  the  gift  of  God, 
a  fruit  of  jjis  spirit,  and  therefore  pure  ;  as  he  confessetli  to  his 
own  plain  confutation,  *»  the  work  or  thing  wroiiglit  is  always 
perfect  for  its  part,  nature,  or  kind,  the  least  drachm  of  grace 
true."  p.  6S.  Whence  it  follows,  that  true  faith  is  pure  in  its  kind, 
and  not  sinful,  nor  having  sin  mixed  with  it,  though  it  doth  grow 
and  increase.  Degrees  of  that  which  is  of  a  pure  oi'  perfect 
nature,  do  not  alter  its  property.  And  the  saving  work  of  the 
spirit  is  carried  on  by  degrees. 

He  cites  1  Thes.  iii  10:  <' I'raying  that  we  might  see  your 
face,  and  perfect  that  which  is  lacking  in  your  faith."  p.  68. 
This  proves  not  true  faith  to  have  sin  in  it,  but  that  in  some 
there  might  be  something  lacking,  as  to  growth  and  increase  of 
effects.  Some  read,  ** fulfil  that  whi(  h  is  lacking."  It  is  not 
that  we  might  add  more  purity  to  your  faith,  but  more  joy,  com- 
fort, refreshment,  edification,  ike.  unto  you  in  the  faith.  For 
imperfection,  where  it  imports  only  the  want  of  full  growth  or 


496 

maturity  of  that  wliich  in  its  kind  is  pure,  is  not  sin.  And  im- 
perfection and  sin  have  not  the  same  signification  ;  for  imper* 
fection,  as  it  relates  to  a  thins;  or  M'ork  not  fulfilled  or  finished, 
implies  a  work  begun  ;  and  they  who  have  known  the  work  of 
God  begun  in  them,  and  faith  in  his  power,  they  dare  not  plead 
for  sin,  nor  cast  it  upon  G  )d,  as  his  good  pleasure,  that  the  being 
of  sin  should  not  be  removed  in  this  life.  Tli'se  know  that  the 
good  j)leasure  and  will  of  God  is  their  sanetification,  and  there- 
fore wait  upon  him  for  the  perfecting  of  it. 

He  accuses  David  with  having  f;iilings  in  the  end  of  his  days, 
and  asserts  the  perfection  of  his  war-like  attempts,  not  of  his 
graces,  p.  68. 

This  accusation  against  David,  he  hath  neither  proved  by 
scripture,  nor  showed  v.hat  failings  he  had  in  the  end  of  his 
days ;  nor  yet  that  his  graces  were  imperfect.  God  was  the 
life  and  grace  of  all  his  graces ;  and  he  said,  *<  God  is  my 
strength  and  power,  and  he  maketii  my  way  perfect."  2  Sam. 
xxii.  23.  And  were  not  his  inward  war-like  attempts  against 
his  soul's  enemy,  both  perfect  and  successful,  as  well  as  his 
outward  ?  Did  he  not  confess  to  the  Lord,  "  thou  hast  also 
given  me  the  shield  of  salvation ;"  and  said,  »«  He  is  the  tower 
of  salvation  ;"  and  in  his  last  words:  *«  He  hath  made  with  me 
an  everlasting  covenant,  ordered  in  all  things  and  sure  ;  for 
this  is  all  my  salvation.*'  2  Sam.  xxiii.  The  way  for  a  man  to 
be  made  perfect,  is  to  know  the  Lord  to  be  his  strength  and 
power,  a  strong  tower  and  salvation.  Thus  he  is  known  to  them 
that  truly  wait  upon  him. 

If  in  tliis  life  our  wnik  be  "  not  to  let  sin  reign,  not  to  obey 
it  in  the  lusts  therecsf,''  (p.  68,)  why  slioiild  we  either  commit 
sin,  or  the  being  of  it  remain  in  us,  when  we  have  received 
power  so  far  to  subdue  it  and  bring  it  nnder  ?  And  if  the  lusts 
of  it  be  not  obeyed,  but  watched  against,  they  will  be  subdued 
so  far  that  sin  may  neither  be  biought  forth,  nor  have  a  being. 

If  the  operation  or  working  of  the  spirit  be  <•  always  perfect," 
he  working  by  infinite  wisdom  and  power,  fp.  68,)  though  the 
saving  work  thereof  be  not  presently  fulfilled  in  all  those  de- 
grees of  perfection  to  which  it  is  to  attain  ;  nor  the  existence 
of  sin  forthwith  excluded,  (p.  68,)  yet  by  degrees  it  comps 
fully  to  be  effected  and  sin  put  an  end  t«»,  as  there  is  a  waiting 
in  patience  and  diligejiee  upon  him  who  hath  begun  a  good 
work,  who  will  also  pt^fect  it. 

"  That  the  rigliteousness  of  the  law  might  be  fulfilled  in  us," 
Oi»  tliis  he  thus  paraphraseth  :  '\fulfll  signifies  sincerdy  to  ohey 
the  law,  (1  Chron.  xxii.  13,)  that  is,  sincerely  to  obey  every 
precept,  so  far  as  wc  attain  to  understand  it."  Tiius  far  he 
contradicts  his  pleading  foj*  the  being  of  sin  and  corruptions  in 
the  saints,  and  his  denying  perfect  obedience  to  be  attainable 


497 

in  this  life.  Yet  I  assert,  that  man  in  his  own  will  and  strength 
cannut  attain  sincerely  to  obey  tiielawof  God  ;  but  tliroiigh  the 
power  and  aid  of  Christ  Jesus,  he  may  attain  to  the  righteous- 
ness or  substance  of  the  law,  to  be  fulfilled  in  him,  being  led  by 
the  spirit  of  life  ;  for  the  law  thereof  in  Christ  makes  free  from 
the  law  of  sin  and  death.  But  when  this  opposer  adds  :  ♦»  Thus 
in  fhe  other  world  God's  people  shall  attain  to  fulfil  the  righ- 
teousness of  the  law,'*  (p.  69.)  herein  he  perverts  scripture, 
and  puts  Christ's  work  afar  off,  who  is  the  end  of  tht-  law 
for  righteousness,  (not  to  indulge  men  in  sin.)  to  them  tliat 
believe.  And  he  came  to  "  conrfe?nu  sin  in  the  flesh,  that  the 
righteousness  of  the  law  might  be  fulfilled  in  us,  wiio  walk  not 
after  the  flesh,  but  after  the  spirit  j"  whicli  state  the  ajjoslle  did 
not  put  off  to  the  other  world. 

And  if  the  gospel,  or  law  of  the  spirit  of  life,  free  us  from  the 
law  of  sin  and  death  ;  and  if  Christ  was  sent  to  condemn  sin  in 
the  flesh,  (which  words  he  turns  thus,  viz.  **  condemned  our  sin 
in  him,")  vhy  should  we  be  subject  to  thf  law  of  sin  and  dtaih, 
or  disbelieve  a  freedom  from  the  being  of  sin,  when  its  power, 
Jaw,  and  rule  is  taken  away?  These  are  inconsistent.  Must 
men  needs  subject  themselves  to  that,  which  is  brought  under 
by  the  power  of  Christ,  and  law  of  life  in  him  ? 

His  saying,  *»  he  condemned  our  sin  in  him."  (p.  69,)  will 
not  excuse  him  from  being  condemned  with  sin,  if  he  doth 
not  come  to  find  sin  c<mdemned  and  destroyed  in  himself. 
And  man's  disobedience  to  the  law  of  God  within,  will  not  be 
excused  by  vvliat  Christ  hath  done  and  suffered  without ;  neither 
will  your  application  [of  it]  cause  you  to  be  looked  on,  as  '•  from 
the  beginning  of  life  to  the  end  to  have  obeyed  the  law  as  crea- 
tures —to  have  satisfied  it  as  sinners."  p.  69.  Surely  God  doth 
not  so  look  upon  you  while  you  continue  in  sin,  and  his  spirit 
striving  with  yon,  and  reproving  you  for  sin  and  corruption. 
God  and  his  spirit  flo  not  so  oppose  on  another.  And  yet  he  is 
gracious  and  merciful,  ready  to  pardon  and  forgive  sins  past 
up<m  true  repentance,  and  that  for  Christ's  sake,  who  is  the 
propitiation,  &c.  But  the  notion  of  satisfaction,  as  it  is  taken 
in  the  severe  sense  of  strict  payment  in  law,  by  undergoing  the 
full  punishment,  is  not  consistent  with  the  graciousness  of  God, 
in  forgiving  sins  past  on  unfeigned  repentance.  But  sufficient 
is  said  to  that  point. 

He  is  offended  that  we  should  say  to  him  and  his  brethren, 
«  You  plead  for  sin."  He  calls  this  an  opprobrious  and  gross 
slander;  but  he  hath  not  cleared  himself  of  it,  but  verified  it, 
as  appears  in  this  discourse  of  his.  And  he  says  :  *•  Who  do 
more  call  men  off  from  sinning  than  we?"  If  h<-  had  added; 
**  Who  tell  people,  that  to  come  off  or  be  free  from  sin,  is  not 
attainable  in  this  life  :  and  that  it  is  God's  good  pleasure,  not 

.s  R 


498 

to  destroy  the  being  of  sin  in  this  life  ,•  and  that  sees  good  that 
corniptiotis  Should  remain  in  his  saints,  to  lieep  them  humble,'* 
then  the  world  might  easily  have  judged  how  heartily  they  call 
men  off  from  sin,  or  rather,  how  they  impiously  plead  for  sin  as 
necessary. 

He  says,  ««  Their  light  without  the  scriptures  will  help  to  call 
men  ufT  from  Iving,  injustice,  uncleanness,"  &c.  p.  69.  They 
should  then  (►bey  it ;  for  thctj  it  necessarily  calls  unto  truth, 
justice,  purity,  he.  and  consequently  to  Ijeaven.  "Depart 
from  evil  and  do  gor)d,  and  dwell  for  evermore." 

»»  S\  e  urge  men  to  the  observance  of  the  christian  sabbath." 
p.  69. 

And  what  is  that  christian  sabhath  ?  And  how  do  you  urge 
men  lo  observe  it  i  Was  not  the  Jews'  sabbath  a  type  of  the 
chi-istians'  sabbath,  or  rest  i  And  do  they  not  cease  from  their 
own  works  and  thoughts  ;  being  not  to  think  their  own  thoughts 
on  this  siibbath,  or  holy  day. 

«♦  We  press  to  repent  of  the  very  being  of  an  evil  thought  in 
us."  p.  70 

But  do  you  press  it  in  the  faith  ?  Do  you  believe  that  the 
being  of  evil  thoughts  can  be  removed  in  this  life  ?  If  not,  what 
signifies  your  pressing  to  repent  thereof? 

'•  Your  denouncing  against  men's  allowing  themselves  in  sin 
and  wickedness  ;  your  saying,  it  is  the  duty  of  all  to  be  perfect  ; 
to  press  after  it ;  to  watch  against  all,  even  the  least  sins." 
p.  70.  What  avails  all  this,  when  you  press  and  preac  h  thus  in 
your  unbelief?  You  unsay  what  you  here  pretend,  when  you 
tell  people  it  is  "  God's  good  pleasure  that  the  being  of  sin  and 
corruption  should  remain  in  his  saints  to  keep  them  humble.*' 
What  enc(uii  agement  do  you  here  give  people  to  press  after 
perfection,  and  to  watch  against  all  sin,  when  you  tell  them  a 
sinless  perfection  is  not  attainable  ?  But  he  brings  an  instance 
for  their  encouragement  against  us,  as  he  thinks,  viz. 

*'  If  two  companies  of  children  were  to  run  a  race,  and  one 
should  say  to  this  company,  there  are  strong  men  at  the  end  of 
the  race  ;  if  yon  run  as  strong  and  as  fast  as  they  can  run,  you 
are  to  enjoy  a  rich  inheritance  ;  but  if  not,  you  are  to  die. 
Another  should  say  to  that  company,  though  you  are  not  able 
to  run  as  fast  as  men,  and  as  strongly  ;  yet  if  you  d«)  your  best 
endeavour,  and  hold  out,  you  are  to  enjoy  the  rich  inheritance. 
I  ask,  which  of  these  two  did  speak  to  the  encouragement  of 
their  companies  ?"  |i.  70. 

By  the  way  observe,  he  very  egregiously  misstates  the  case 
and  doctrine  of  those  called  Quakers ;  for  they  do  not  propose 
heaven  and  salvation  upon  these  terms,  viz.  for  children  to  run 
as  fast  as  men  ;  but  that  children  may  become  men,  and  in  the 
mean  time  act  according  to  their  abilities,  beyond  which  God 
doth  not  impose  upon  thcmj  nor  require  of  them^  but  that  the 


499 

race  that  is  set  before  us  be  run  with  patience,  which  ou|»ht  to 
have  her  portVct  work,  that  we  may  be  periect  and  enlire, 
Avantiiig  nothing. 

It  IS  certain  that  they  who  have  begun  in  the  spirit,  and 
spiritual  journey,  who  are  diligent,  using  their  best  endeavours, 
and  hold  out,  shall  enjoy  an  everJasiing  inheritance.  And  tliis 
is  not  to  *'  cut  off  their  endeavours  by  despair,"  as  falsely  is 
supposed  against  the  Quakers,  upon  the  said  misstating  of  their 
case.  But^our  preaching  tends  to  despair,  when  you  press 
people  after  purity  and  perfection,  and  then  tell  them  it  is  not 
attainable  in  iliis  life.  He  further  adds  against  us  :  *'  There 
must  be  no  sin  at  all  in  you,  and  then  you  shall  obtain  salva- 
tion.  1  must  be  quite  free  from  all  sin  here,  or  burn  in  hell 

to  all  eternity."  p.  70,  71. 

Let  it  be  understood  that  we  do  not  fall  thus  abruptly  on  peo- 
ple, to  surprise  them  by  thus  threatening  them  with  hell,  as  if 
we  would  fright  them  into  perfection,  or  drive  them  into  des- 
pair. He  hath  not  herein  proposed  our  method  in  order  to 
freedom  from  sin  and  salvation.  For  we  preach  the  grace,  the 
light,  and  power  of  God,  to  be  believed  and  patiently  wailed 
in ;  and  that  patience  have  her  perfect  work  in  order  to  per- 
fection and  freedom,  which  is  not  all  wrought  on  a  sudden,  or 
presently  upon  c(mviction  ;  for  it  will  require  both  faith,  pa- 
tience, diligence,  and  travail,  to  obtain  it.  And  we  know  that 
to  obtain  salvation  is  to  obtain  deliverance  from  sin,  and  this  is 
by  Jesus  Christ,  who  saveth  his  people  from  their  sins. 

It  is  not  our  method,  first  to  say,  there  must  be  no  sin  at  all 
in  you,  and  then  you  shall  attain  salvation  :  nor  barely  to  say 
to  people,  you  must  be  qui'e  free  from  all  sin  here,  or  burn  in 
hell  hereafter.  For  this,  though  it  hath  a  truth  in  it,  is  not  a 
proposing  the  ground  and  foundation  whereby  to  obtain  free- 
dom, but  an  abrupt  threatening,  tending  to  make  men  look 
more  at  the  difficulty  of  the  conditi<m,  than  at  the  power  of 
Christ  to  aid  them  for  that  end.  And  thus  have  the  Papists 
misrepresented  (»ur  method  in  their  Indefatigable  Seeker,  as  if 
we  presently  imposed  such  a  difficulty  as  the  setting  men  strict- 
ly to  keep  the  law,  obey  punctually  in  every  tittle,  or  else  be 
damned.  But  this  is  to  make  way  for  their  purgatory,  and 
may  be  taken  as  if  we  set  people  on  work  in  their  own  wills 
and  power,  to  a  most  strict  and  severe  life  without  the  ])ower 
of  God,  when  without  that  we  can  do  nothing  acceptably,  and 
yet  all  things  by  that  power,  or  through  him  that  strength- 
eneth  us. 

But  whereas  this  man  takes  it  for  granted,  that  to  be  free 
from  all  sin  here,  or  to  keep  the  commands  of  God,  is  not 
attainable ;  let  it  be  minded,  that  since  he  hath  confessed, 
•<  no  unclean  thing  shall  enter  into  heaven  f*  and  that  Christ 


600 

proposed  the  keeping  the  commandments,  (as  namely,  thou 
shalt  lovf  the  Lord  \\\y  God,  with  all  thy  heart,  6ni.  and  thy 
neij^hboiir  as  thyself,)  as  the  way  to  inherit  eternal  life  ;  he 
renders  it  im])ossible  either  to  enter  into  heaven,  or  inherit 
eternal  life.  Christ  says:  *<  If  thou  wilt  enter  into  heaven, 
kevp  the  commandments."  But  a  Presbyter  answers,  no;  it 
is  »i.>t  possible  to  keep  the  commands,  l  he  consequence  then 
is,  it  is  not  possible  to  enter  into  heaven.  Or,  it  may  be  as 
well  propoatd.  if  tliou  wilt  enter  into  heaven,  make  thyself 
wings  and  fl>  thither,  or  go  and  stop  the  sun  in  his  course,  or 
take  the  world  on  thy  back.  But  God's  and  Christ's  com- 
mands impiv  no  such  impossibilities. 

We  should  not  speak  an  idle  word  :  we  should  not  have  one 
vain  thought  in  us.  not  one  wandering  th()ught  in  prayer, 
(Eccl.  v.  3.)  We  should  not  have  one  inordinate  desire,  nor 
evil  imagination  against  our  neighbour."  p.  71. 

He  ask»'d,  if  a  state  of  freedom  from  all  these  sins  were 
attainable  in  this  lift- ?  and  says  that  1  had  the  face  to  tell  him 
it  is  ?  but  that  the  consciences  of  all  enlightened  per.sons, 
observers  of  their  own  hearts,  will  bring  in  testimony  against 
me.  I'his  still  sh<»ws  his  presumption  and  unbelief,  while  he 
grants  it  our  dvty  to  forsake  all  these  evils,  as  idle  words,  vain 
thoughts,  wandering  thoughts  in  prayer,  inordinate  desires, 
evil  imaginations.  &.c.  Where  then  is  the  christian  sabbath  in 
which  man  is  not  to  speak  his  own  words,  nor  think  his  own 
thoughts?  And  are  not  the  weapons  of  the  spiritual  warfare 
mighty  through  God,  to  the  pulling  down  of  strong  holds,  and 
thf  bringing  every  thought  into  subjection  to  the  obedience  of 
Christ  :  And  the  thoughts  of  the  just  are  right  thoughts.  If 
the  pulling  down  of  satan's  strong  holds  be  attainable  by  the 
spiritual  weapons,  mucli  more  the  subjecting  of  wandering 
thoughts,  they  being  watched  against  in  the  light  that  discovers 
theui.  But  while  he  does  not  believe  that  a  freedom  from  wan- 
dering thoughts  in  prayer  is  attainable,  and  yet  confesses  that 
the  Holy  Ghost  *»  calls  a  wandering  prayer  a  dream,"  we  are 
to  understand  that  when  you  Presbyters  bring  forth  your  wan- 
dering prayers,  with  your  wandering  thoughts  in  them,  you  are 
but  drcamincj,  and  so  mere  dreamers.  You  do  not  pray  with 
the  spirit ;  for  that  does  not  bring  forth  any  such  wandering 
prayers  and  dreams. 

And  be  it  further  minded,  that  his  granting  that  enlightentd 
observers  of  their  own  hearts  do  see  wandering  thoughts  and 
imaginations,  is  a  concession  to  the  inshining  light,  as  the  rule 
to  diseover  wandering  thoughts,  which  is  more  than  the  scrip- 
tures do.  Therefore  he  and  every  one  should  attend  and  watch, 
in  ihe  light  against  imaginations  and  wandering  thoughts,  and 
not  to  suflfor  tiieni  in  prayer. 


501 

From  Job  ix.  21,  he  concludes  that  »<  Job  abhorreth  to  enter- 
tain such  a  thought  as  being  perfect."  p.  72.  Il«  rein  he  liath 
wronged  Job,  for  he  counted  it  not  consislent  with  selt-abase- 
ment  and  humility  for  him  to  say,  '<  I  am  perfect,"  especially 
upon  a  self-justification,  as  his  words  before  plainly  intimate; 
"  If  I  justify  myself,  mine  own  mouth  shall  condemn  me,"  &c. 
Job  IX.  X.O.  **  Though  I  were  perfect,  yet  would  1  not  know  my 
soul,"  (ver.  21  )  wliich  proveth  not,  that  Job  abhorreth  to  enter- 
tain such  a  thought  as  that  of  perfection ;  but  rather,  that  it  was 
not  so  proper  for  him  to  speak  it  in  his  own  justification.  For 
surely  he  did  entertain  such  a  thought  as  that  of  perfection, 
when  he  said  :  '»  When  he  hath  tried  me  i  shall  come  forth  as 
gold."  J(»b  xxiii.  10,  11. 

The  man's  gross  confusion  about  Job's  perfection,  is  hinted 
in  our  paper,  entitled  The  Presbyter's  Antidote  choaking  him- 
self. That  saying,  "  If  our  hearts  condemn  us,  God  is  greater," 
doth  not  prove  these  holy  men  who  knew  God,  saw  something 
in  them  which  ought  not  to  be,  for  which  their  hearts  condemned 
them  so  long  as  they  lived.  For  it  is  as  well  said,  **  If  our 
hearts  condemn  us  not,  then  have  we  confidence  towards  God." 

S.  S.  "  Thoughts  prevailed  against,  and  cast  out,  return 
again  ;  and  their  being  in  us,  is  sin.  Acts  viii.  20.  *  Thou 
thoughtst  that  the  gift  of  God  might  be  purchased  with  money.' " 
p.  72. 

Answer.  A  very  pertinent  proof  for  the  covetous  Presbyters, 
the  qu(mdam  hireling  parish  priests ;  but  no  meet  instance  to 
prove  that  evil  thoughts  remain  in  all  the  holy  men  of  God  ;  nor 
an  equal  comparison,  to  mention  the  corrupt  and  erroneous 
thoughts  of  Simon  the  sorcerer,  as  a  proof  that  thoughts  »<  pre- 
vailed against  and  cast  out,"  must  return,  and  have  their  being 
in  the  Lord's  people  all  their  days.  But  while  he  grants  that 
evil  thoughts  are  prevailed  against  and  east  out,  why  doth  he 
conclude  they  may  not  be  kept  out  i  Or  that  the  keeping  them 
out  is  not  attainable  in  this  life,  unless  he  will  charge  a  want  of 
diligence  upon  all  the  faithful,  or  accuse  them  with  neglecting 
their  watch  ?  For  I  affirm,  that  to  keep  out  evil  thoughts  is  at- 
tainable through  diligence  and  watchfulness  in  the  same  light 
and  power  that  discovers  them,  prevails  against  them,  and  casts 
them  out. 

To  prove  that  a  state  wholly  "  free  from  all  evil  principles," 
is  not  attainable  in  this  life,  he  cites  John  xv.  2  :  «♦  Every 
branch  in  me  that  beareth  fruit,  he  purgeth  it."  From  whence 
he  argues,  »<  If  the  father  purgeth  him,  he  hath  evil  principles 
to  be  purged  out."  p.  73. 

Beply.  What  I  said  to  this  doth  not  yet  appear  to  be  answera- 
ble by  him,  which  was,  because  it  is  the  Father's  purging  out 
sin  or  evil  principles,  they  must  needs  be  perfectly  purged  out 
by  degrees,  though  it  is  true,  a  man  is  not  perfectly  purged 


502 

\vhile  liG  is 'A  purging,  I  did  not  conclude,  as  he  saith,  that 
freedom  from  all  sin  is  instantly,  but  in  God's  due  time,  whw  is 
the  purger,  and  wiio  perfects  his  own  work.  In  the  same  scrip- 
ture before  cited,  Christ  saith:  »» JVow  aie  you  deau  through 
the  word  which  1  have  spoken  unto  you  ;  abide  in  me,  anu  I 
in  you."  Joiin  xv.  3,  4.  ♦'  Without  me,  (or  severed  from  me,) 
ye  can  do  nothing,''  Ver.  6.  ♦•  it"  je  aliid*-  in  me,  and  my  words 
abide  in  you,  ye  shall  a^k  what  you  will,  and  it  siiail  be  done 
unto  you."  Ver.  7  and  16. 

Here  is  enough  to  ccmlute  S.  S's  conclusion,  that  evil  prin- 
ciples cannot  be  wholly  purged  out  in  this  life  ;  for  in  Christ 
thi-re  is  both  power  and  sufficiency.  And  if  his  followers  ask 
in  his  name  to  be  thoroughly  purged,  it  shall  be  dune  ;  or  if 
they  sincerely  pray,  that  the  will  of  God  may  be  done  in  earth, 
as  it  is  in  heaven,  it  shall  be  answered. 

JS'ow  1  would  ask  S.  S.  if  it  be  not  a  duty  of  true  believers, 
when  they  see  any  thing  that  is  to  be  removed  or  purged  out, 
to  pray  to  the  Father,  in  Christ's  name,  to  remove  it,  and  to 
be  thoroughly  purged,  and  their  hearts  made  clean  in  this  life  ? 
And  shall  they  not  then  be  answered  herein  ?  Did  not  Christ 
say,  "  whatsoever  you  ask  in  my  name,  believe  that  you  shall 
have  it,  and  you  shall  receive  it,"  or  "  it  shall  be  given  you  ?** 
And  he  that  '»  abideth  in  Christ  sinneth  not."  And  is  not  the 
branch  of  the  nature  of  the  vine  ?  He  answers,  *«  we  are  par- 
takers of  the  divine  nature."  And  how  do  we  partake  thereof, 
but  by  escaping  the  corruptions  of  the  worW  ? 

But  as  without  Christ  we  can  do  nothing,  so  it  is  not  our 
phrase  to  say,  I  have  made  my  heart  clean  j  for  it  is  he  that 
worketh  all  our  works  in  us. 

He  concludes,  that  "  no  man  hath  perfect  knowledge,  (viz. 
either  of  the  will  of  God,  or  of  his  own  errors,)  and  that  this 
ignorance  rcraaineth  during  life,  (from  Psal.  xix.  12. — 1  Cor. 
xiii.  9,  11,)  and  therefore  that  there  cannot  be  perfect  prac- 
tice." p.  7-if.  But  we  have  reason  to  conclude,  he  is  very  im- 
perfect and  mistaken  herein;  for,  1.  The  will  of  God  with 
respect  to  our  duty  to  him  is  to  be  known.  It  is  revealed  by 
his  spirit,  that  it  may  be  obeyed.  And  he  that  will  do  the  will 
shall  know  the  doctrine.  2.  Both  secret  errors  and  faults  are 
discernible,  and  to  be  known  by  the  light,  which  ♦*  makes  mani- 
fest whatsoever  things  are  reproved."  And  therefore  secret 
faults  are  not  always  to  remain  in  this  life,  if  David  and  others, 
when  sensible  thereof,  prayed  not  in  vain,  when  tiiey  prayed  to 
be  cleansed  from  secret  faults.  And  that  secret  sins  and  errors 
are  to  be  discovered  and  known,  is  evident,  and  th^  ,-the  Lord 
at  his  appearance  or  coming.  "  will  bring  to  light  the  hidden 
things  of  darkness,  and  will  make  manifest  the  counsels  of  the 
hearts."     And  it  is  he  that  reproves  the  wicked,  and  sets  man's 


•a: 


508 

sins  in  order  before  him.  "  He  that  telleth  unto  man  what  his 
tlMU.«;lit  IS,  the  Lord  God  of  hosts  is  his  narnt."  Therefore,  as 
he  doth  perfectly  show  ninn  his  sin,  and  by  degrees  manifest 
his  duty,  ami  afford  li.a;iit  and  power  sufficient  to  forsake  sin, 
and  obey  fully  ;  both  are  attainable  in  this  life,  though  gradu- 
ally. Still,  his  concluding  that  the  perfect  man,  if  on  earth, 
he  sinneth,  from  1  Kings  viii.  46.  There  is  no  man  that  sin- 
neth  not ;  and  Ecclesiast.  vii.  20.  There  is  not  a  Just  man 
upon  the  earth  that  doeth  good  and  sinneth  not ;  I  ask  him  then, 
if  there  be  no  higher  attainment  in  this  life,  than  for  the  best 
of  men  to  sin  in  doing  good,  as  some  of  his  brethren  interpret 
those  last  words  ?  But  if  he  will  please  to  read  D.  Gell's  Essay 
to  the  amendment  of  the  last  translation  of  the  Bible,*  he  will 
find,  that  he  doth  not  render  the  words  in  the  indicative  mood, 
[that  sinneth  not,]  but  in  the  potential,  [that  may  not  sin,]  as 
there  is  no  man  that  may  not  sin,  or  but  that  he  may  sin  ;  tht-re 
is  no  man  just  in  the  earth  that  doeth  good,  and  may  not  sin; 
which  much  differs  from  positively  concluding,  that  every  just 
man  sinneth  in  doing  good  :  and  he  further  intimates  it  to  be 
but  in  a  legal  state  of  justness,  wherein  a  legal  just  man  may 
sin,  and  not  in  an  evangelical  or  gospel  state  in  Christ. 

Neither  d(t  the  words  as  rendered  in  1  Kings  viii.  46,  There 
is  no  man  that  sinneth  not,  agree  with  the  words  before,  if  they 
sin  against  thee  ;  but  rather,  there  is  no  man,  but  that  he  may 
sin,  and  then  it  is  possible  for  them  not  to  sin  ;  and  for  a  good 
man  that  is  one  in  Christ,  beyond  the  state  of  the  law,  to  act, 
and  speak,  and' walk  in  Christ  the  true  light,  and  not  to  sin  in 
doing  good  ;  but  as  of  sincerity,  but  as  of  God,  in  the  sight  of 
God,  so  speak  we  in  Christ:  such  are  not  sinning  in  their 
preaching  and  praying,  nor  do  they  bring  forth  wandering 
prayers  or  dreams,  as  you  do,  who  are  pleading  and  disputing 
for  sin  term  of  life,  because  it  is  said,  the  imagination  of  man's 
heart  is  evil  from  his  youth,  S.  S.  saith,  this  is  not  spoken  of 
the  old,  wicked  world,  but  of  Noah  and  his  family."  p.  74.  If, 
according  to  the  tenor  of  his  discourse  he  intends  this  as  the 
state  of  Noah  and  his  family,  and  that  all  their  life  time,  1  must 
tell  him,  that  it  is  contrary  to  the  testimony  given  of  Noah,  viz. 
that  he  was  *<  a  just  man,  and  perfect  in  his  generations  ;  and 
Noah  walked  with  God,"  which  was  not  with  an  evil  heart  or 
evil  imaginations  ;  for  that  is  not  a  state  of  walking  with  God. 

His  saying,  that  *«  this  is  not  spoken  of  the  old  world,  but  of 
Noah,"  is  a  mistake  :  for  *<  God  saw  that  the  wickedness  of 
man  was  great  in  the  earth,  and  that  every  imagination  of  the 
thoughts  <»f  his  heart  was  only  evil  continually."  This  is  as 
well  mentioned  in  Genesis  vi.  5,  as  chap.  viii.  21,  and  relates 

*  Vide  Gell's  Sermon  on  Eccl.  y\\.  19,  20,  in  his  csssiy. 


504 

to  man  as  in  tUe  nnregenerate  state,  estranged  from  God,  and 
not  to  liim  as  walking  with  God.  1  must  needs  conclude  this 
man  a  pleader  tor  sin,  (with  many  others  ot  his  brethren,) 
whilst  he  thus  confounds  states  and  attainnieiits ;  and  liis  d(»e- 
trine  to  be  antichrist ian  and  impious,  wliile  he  accounts  it 
♦*  God's  good  pleasure,  that  sin  and  corruptions  in  part  must 
remain  in  the  saints,  to  keep  them  humble  ;"  and  that  "  Job 
abhorreth  to  entertain  such  a  thought  as  that  of  perfection  ;" 
and  that  '*  to  be  wholly  free  and  purged  from  evil  principles,  is 
not  attainable  in  this  life."  Let  the  impartial  reader  judge 
whether  there  be  not  in  these  doctrines  a  pleading  for  sin. 
And  while  he  and  his  brethren  contend  against  the  Quakers  for 
evil  principles,  they  contend  to  no  purpose,  while  they  reckon 
that  neither  themselves,  nor  any  else,  can  be  purged  (mm 
evil  principles  in  this  life.  But  they  should  not  thus  dispute 
and  contend  for  sin  and  imperfectifm  for  term  of  life,  seeing 
they  say,  «♦  It  is  the  duty  of  all  to  be  perfect,  and  to  press  after 
it ;  to  watch  against  all,  even  the  least  sins,"  (p.  70,)  and  tell 
men,  "  it  is  needful  to  forsake  lying,  injustice,  uncleanness,  &c. 
which  the  light  calls  them  off  from."  p.  69. 

I  say,  their  pleading  for  sin  term  of  life,  is  inconsistent  with 
this,  and  God  will  require  it  at  their  hands,  for  their  strength- 
ening, by  these  sin-pleasing  doctrines,  the  hands  of  evil  doers, 
that  they  may  not  forsake  their  sins.  They  cannot  be  alto- 
gether ignorant  how  apt  transgressors  are  to  lay  hold  on  every 
doctrine  that  is  of  such  a  tendency,  as  suits  their  evil  mindS) 
as  much  of  Stephen  Scandret's  work  does. 

Therefore,  as  it  is  high  time  for  the  wicked  to  repent  of  their 
wickedness,  so  it  is  time  for  you  pretended  ministers,  who 
are  ccmtendin-i  f  Msio  and  imperfection,  to  repent  thereof,  and 
of  your  sinful  doctrines,  whereby  you  have  strengthened  many 
thousands  in  iniquity,  (jiad^  their  bands  more  strong,  and  expo- 
sed them  to  ruin  and  destruction. 


vw 


THE  ANSWKR 

TO 

THOMAS  HICKS,  AND  HIS  BIUBTHHCST, 

CONCERNING  THE 


HIS  ABSURDITY,  CONFUSION,  AND  CAUNAL  CONCEITS  ABOUT 
IT  DISCOVERED. 

The  resurrection  owned  by  us,  and  scripturally  asserted  ;  with  the, 
future  and  distinct  existences  of  men  and  angels^ 

AND    THE    ETERNAL    ADVANTAGE    OF   THE    RIGHTEOUS 
AFTKR  DISSOLUTION. 


**  Jesus  said,  I  am  the  resurrection  and  the  life,"  &c.     John  xi  25. 
"  God  giveth  a  body  at  his  pleasure"     1  Cor.  xv-  08. 
"  There  is  a  natural  body,  and  there  is  a  spiritual  body  "     Ver.  42. 
"  But  put  away  foolisb  and  unlearned  questions."     2  Tim.  ii.  23. 

SERIOUS  READER,— Our  opposer  appearing  utterly  void  of  any  spiritual 
sense  or  divine  understanding  in  this  great  and  sublime  mystery  of  the  resur- 
rection, his  work  is  the  less  to  be  regarded.  And  we  having  very  little  of  so 
much  as  seeming  argumentation  from  him,  I  need  say  the  less  to  his  work,  only 
take  notice  of  a  few  of  his  absurdities  and  abuses.  What  further  is  opened  in 
the  following  discourse,  is  chiefly  for  the  sake  of  others  more  honest  and  free 
from  prejudice,  and  in  order  to  incline  them  from  gross  conceptions,  to  a  spiri- 
tual apprehension  of  this  mystery,  and  that  they  may  be  mindful  of  their  present 
concernment,  of  acceptance  with  God  in  his  awn  life  and  righteousness,  and  not 
be  diverted  from  obtaining  the  end  and  future  felicity  of  the  righteous,  by  un- 
certain, vain,  and  gross  thoughts  and  notions  of  carnal  minds,  which  are  but 
depending  upon  their  own  imaginations  ot  a  future  state,  and  not  upon  a  divine 
principle  or  spiritual  understanding  thereof. 

God  is  my  record,  that  it  is  a  spiritual  eye  and  divine  understanding,  that  I 
desire  may  be  opened  in  these  weighty  matters  treated  on  ;  for  which  t-nd,  in 
the  sight  of  God,  I  am  open  and  free  in  my  spirit  in  what  I  write  on  this  occa- 
sion, which  I  desire  to  improve  only  for  the  glory  of  God  and  good  of  souls. 


First.  T.  H.  accuses  us  from  wliat  one  Turner  should  say  5 
but  answers  not  what  he  said,  or  his  argument. 

Secondly.  He  accuses  us,  in  general  words,  with  "  mjinifest 
denial  of  the  resurrection  of  the  body."  For  which  his  instance 
is,  our  saying  that  <'  flesh  and  blood  shall  not  inherit  the  king- 
dom of  God." 

Hence  observe,  that  it  is  no  marvel  that  he  reviles  and  slan- 
ders us,  and  thinks  we  have  some  reserved  meaning,  like  the 
<*  Jesuitical  Equivocation,"  (Dialogue,  p.  56,)  when  he  hatli  ac- 
cused us  for  making  use  of  the  apostle's  plain  words,  which  he 
hath  not  answered.     Would  it  be  well  taken  if  he  should  posi- 

3  S 


506 

tively  say  that  the  apostle  denied  the  resurrection,  when  he 
said,  ••  flt'sli  and  blood  cannot  inherit  the  kiii,&;don)  of  God." 
1.  Cor.  XV.  50.  It  is  one  thing  to  deny  mien's  carnal  and  gniss 
thoughts  about  the  seed,  resurrection,  and  body  :  and  it  is  ano- 
ther thing  wholly  to  deny  the  resurrection  of  the  body,  in  those 
general  expressions. 

Thiidl}.  He  pretends  to  desire  information  what  the  body  is 
which  we  believe  shall  rise  again,  when  before  he  hath  posi- 
tively accused  us  with  manifest  denial  of  the  resurrection  of  the 
bod}',  that  is,  of  any  bodv,  if  he  meant  as  his  words  import. 

And  here  again  he  is  obtruding  upon  us  that  fool's  question 
which  the  apostle  reproved,  when  in  answer  thereto  he  said : 
**  Thou  fool,  that  which  thou  sowest  is  m»t  quickened  except  it 
die;  And  thou  sowest  not  that  body  which  shall  be  ;  but  God 
gives  it  a  body  as  it  pleaseth  him."  1  Cor.  xv.  35.  36,  37.  38, 

For  which  again  he  queriis,  whether  we  do  not  "  tacitly 
deny  the  resurrection  of  the  body  ?''  For  all  this  man's  pre- 
tence of  scripture  being  his  rw/e,  he  is  not  content  with  the 
scripture  language,  nor  vet  willing  to  resign  up  himself  to  the 
pleasure  of  God,  in  giving  to  every  seed  its  own  body,  as  it 
pleaseth  him. 

But  such  busy  intruders  will  be  inquisitive  concerning  the 
manner  of  God's  executing  his  pleasure  in  this  thing  :  whereas 
men's  present  concern  should  be  rather  to  wait  to  know,  and 
submit  to  the  good  pleasure  of  God  in  this  life,  and  to  find  a 
part  in  Christ  Jesus,  who  is  the  resurrection  and  the  life,  that 
they  might  be  assured  of  the  g(M)d  effect  and  fruits  of  God's  good 
pleasure  hereafter.  For  it  is  a  design  of  satan  to  busy  and 
puzzle  men's  thoughts  about  their  existences  in  heaven,  while 
he  kcps  them  in  sin  and  darkness,  in  the  way  to  hell.  If  they 
would  faithfully  serve  God,  in  the  way  of  his  grace,  here  on 
earth,  they  would  freely  trust  him  with  the  manner  how  he  will 
glorify  them  hereafter. 

And  my  saying,  "  we  ought  not  to  be  curious  in  these  mat- 
ters, to  inquire  into  God's  secret  pleasure  in  things  beyond  r)ur 
capacity;  neither  do  I  desire  to  make  myself  wiser  than  1  am; 
nor  to  appear  wise  above,  or  besides  what  is  written."  viz.  in 
this  case.  Doth  this  argue  that  the  divine  light  within  is  not 
the  rule  above  the  scriptures,  as  is  implied  in  his  57th  page, 
when  I  confess  it  to  be  that,  which  gives  the  true  understand- 
ing of  them  ? — and  to  be  wise  according  to  what  is  written,  and 
not  to  pretend  the  scriptures  for  proof  of  what  they  prove  not. 
As  for  instance,  when  I  am  called  to  answer  an  unscriptural 
question,  by  such  as  profess  scripture  t(»  be  their  rule,  I  think 
it  most  meet  to  answer  them  in  tiie  scripture  language,  whieli 
while  they  are  not  satisfied  with,  the\  inquire  but  to  cavil,  and 
for  advantage,  as  my  opposer  and  some  others  of  his  abettors 


507 

did.  And,  for  a  more  particular  instance,  when  they  query- 
about  rhe  resuirection  of  the  body,  desiring  I  would  inf'»rm 
them  wbat  bod>  that  is  that  shad  rise  again  ?  this  being  the 
same  with  that  which  the  apostle  reproves  tor,  1  Cor.  xv.  35,  it 
deserves  the  same  reproof  for  answer  ver  :  36,  37. 

Again  :  though  I  really  confess  ihe  universal  resurrection  of 
the  body  of  mankind,  or  of  the  whcde  Adam:  which  implieth, 
1.  A  gi-ncral  fall  and  death,  and  that  they  shall  come  forth, 
some  to  the  resurrection  of  life,  and  others  to  the  resurrection 
of  damnation  ;  yet  for  the  very  phrase,  namely,  "  the  resurrec- 
tion of  the  body  of  flesh,"&c.,  I  find  it  not  in  scripture  ;  but  the 
resurrecti(m  of  the  dead,  the  raising  and  arising  of  the  dead,  &c. 

2.  On  ray  answer  in  the  apostle's  very  words,  (1  Cor.  xv.  35,) 
the  feigned  christian  saith,  "This  answer  Whitehead  said,  is 
sufficient  for  such  busy  intruding  fools.''  (p  57.)  By  which  he 
hath  contradicted  what  he  before  saith  Whitehead  answered, 
in  p.  54..  But  then  he  adds,  «♦  the  apostle  calls  fools,  not  they 
that  believed,  but  they  that  deny  the  resurrection  of  the  body; 
persons  of  the  same  persuasion  with  the  Quakers  in  this  point." 
p.  57. 

That  the  Corinthians  did  positively  deny  the  resurrection, 
he  hath  not  proved.  But  that  some  questioned,  like  him,  **  how, 
and  with  what  body  are  the  dead  raised  ?"  &c.  whose  folly  the 
apostle  reproved.  And  this  is  not  our  persuasion  thus  to  ques- 
tion, much  less  to  deny  the  resurrection  in  the  true  sense  and 
real  mystery  of  it.  For,  *'  with  what  body  are  the  dead  raised  ?" 
is  not  a  question  necessary  to  salvation,  nor  essential  to  the  be- 
ing of  a  christian,  who  knows  a  part  in  Christ,  who  is  the  res- 
urrection and  the  life. 

Now  come  we  to  examine  T.  H.'s  meaning  upon  the  text, 
1  Cor.  XV.  37,  38,  wherein  he  proceeds  thus,  concerning  "this 
mortal,"  viz.  **  That  the  body  given  it,  is  the  same  for  sub- 
stance, the  same  that  was  sown.  &c  only  called  a  body  given 
to  it,  because  it  is  so  changed  from  its  accidents  of  corruption 
and  mortality."     Thus  far  T.  H. 

What  reasonable  man  can  make  sense  of  this  piece  of  oratory, 
to  say  that  the  body  given  to  it,  is  the  same  for  substance.  As 
if  he  had  said,  this  same  mortal  body  is  the  same  it  which  is 
given  it;  or,  it  is  the  same  it  that  is  sown,  that  is  given  itself; 
or,  the  same  body  for  substance  is  given  to  the  mortal  body. 
What  rare  rhetorick  is  this  ? 

And  so  his  brother  Kiftin  saith,  «'that  the  seed  that  is  sown, 
is  the  same  body  of  flesh,  &c.  which  shall  arise,  though  other- 
wise qualified."  If  so,  what  is  that  body  that  God  giveth  to  it, 
as  it  pleaseth  him  ?  For  if  it  be  looked  upon  in  the  nature  of  a 
seed,  it  must  be  supposed  that  it  is  another  b'>dy.  that  is  given 
to  it,  as  is  to  every  seed  sown,  according  to  its  kind.     For  it  is 


508 

plain  nonsense,  to  say  that  that  which  is  sown,  is  the  same  body 
that  is  t;iven  lo  it. 

Besides,  that  which  is  not  quickened  except  it  die,  (which 
niav  be  spoken  of  every  kind  of  seed,  tiiat  liath  life  in  it  first,) 
does  not  die  before  it  is  sown,  but  after  it  is  suwn  ;  as  Christ 
saith,  ♦»  except  a  grain  of  wheat  fall  into  the  ground  and  die,  it 
abideth  alone;  but  if  it  die.  it  bringeth  forth  much  fruit.*'  Now 
the  fruit,  or  ear,  brought  forth,  is  the  proper  body  given  to  it, 
"which  is  not  the  very  same  which  was  sown  in  the  earth.  But, 
I  pray,  how  does  this  d}ing  after  being  sown,  hold  with  these 
men's  oj)inion  of  the  carnal  body  in  the  grave  being  the  seed  ? 
For  that  being  dead  before,  d(»th  not  die  after  it  is  buried  ;  nei- 
ther do  these  men  intend  to  be  buried  alive. 

And  seeing  every  seed  hath  its  own  proper  body,  what  body 
can  be  proper  to  the  terrestrial  bodies?  which  if  every  one  of 
them  must  be  looked  upon  as  the  seed,  to  have  each  a  proper 
body  given,  what  a  plurality  of  bodies  must  there  be  besides 
what  are  ?  And  will  it  not  amount  to  this,  that  every  man  shall 
not  only  have  these  very  terrestrial  bodies,  but  each  a  body  be- 
sides ;  and  so  every  man  two  bodies,  and  those  of  the  same  sub- 
stance that  these  are  now,  to  wit,  terrestrial  or  carnal  ? 

He  cites  Phil.  iii.  21,  thus:  "he  shall  change  our  vile  bo- 
dies." Herein  he  miseites  and  perverts  the  phrase  ;  for  it  is 
not  bodies,  in  the  plural,  but  body,  in  the  singular.  And  it  is 
t(»  be  read  tlms  from  the  Greek  :  •*  he  shall  change  the  body  of 
our  lowness,  that  it  may  be  fashioned  or  transfigured  like  unto 
his  glorious  body." 

But  doth  not  this  evidently  make  against  him,  since  Christ's 
glorious  body  is  not  a  carnal,  terrestrial,  or  earthly  body,  but 
a  spiritual,  transcendent,  glorious  body  ?  And  the  changing  of 
our  low  body,  to  be  in  fashion  like  his,  implieth  not  the  same  ter- 
restrial or  carnal  bodies,  or  to  be  of  this  fashion  and  substance,  as 
now  they  are.  For  celestial,  spiritual,  and  glorious  bodies,  are 
much  difterent  from  terrestrial,  carnal,  and  mean  corruptible 
bodies. 

Again,  T.  H.  adds  from  Phil.  iii.  21  :  "  This  cannot  be  meant 
of  a  new  created  body  ;  because  such  a  body  cannot  be  said  to 
be  either  vile  or  changed.  If  then  this  it  be  not  the  body  which 
died,  but  another,  how  can  that  be  called  a  resurrection  ;  for 
that  supposeth  the  same  ?  If  another,  then  it  is  more  properly  a 
creation  of  a  new  body,  than  the  resurrection  of  the  body."  p.  58. 

Reply,  Mark  here.  1.  He  is  for  a  resurrection  of  the  \ery 
same  terrestrial  bodies  of  all  men,  but  no  new  creation  ;  for 
that  opposes  his  thoughts  of  the  resurrection.  2.  What  a 
strange  inconsistency  is  it,  that  the  selfsame  earthly  or  carnal 
bodies  of  all,  should  arise  again,  after  they  are  turned  to  dust, 
without  any  new  creation,  and  yet  rise  complete,  the  same  they 


509 

were  fop  substance?  "What  sense  or  congruity  can  be  made  of 
this?  Man)'  thousands  bein.^i^  dissolved,  and  tui'tn'd  to  as  real 
dust  ol  the  earth,  as  that  of  which  man  was  at  first  formed,  how 
should  living  and  complete  bodies  be  raised  out  of  that  dust, 
without  creating  anew  r  But  if  it  cannot  be  a  new  created  body, 
it  is  not  the  same  natural,  carnal,  or  terrestrial  bod)'  for  sub- 
stance, after  it  is  dissolved. 

It  is  not  this  very  same  corruptible  flesh,  blood, 'and  bones, 
that  is  given  to  every  seed  as  it  pleaseth  God,  or  that  shall 
inherit  God's  kingdom. 

Howbeit,  as  to  be  quickened,  implieth  a  death;  and  resurrec- 
tion, a  previous  fall ;  and  to  be  cluuv^ed,  that  there  was  either  a 
vile,  corruptible,  suffering,  or  low  estate  before.  So  all  that 
come  to  knuw  Christ  in  them,  and  (lie  body  dead  because  of  sin, 
know  the  spirit  t<»  be  life  because  of  righteouness.  '*  And  if  the 
spirit  of  him  that  raised  up  Jesus  from  the  dead  dwell  in  you, 
he  that  raised  up  Jesus  from  the  dead  shall  also  quicken  your 
mortal  bodies  b)-  his  spirit  that  dwelletli  in  you."  Rum.  viii.  10, 
11,  ±2,  13.  And  this  plainly  is  a  quiekening  to  righteousness, 
by  the  spirit  dwelling  within,  which  is  far  from  being  a  proof 
of  r.  U.'s  opinion,  though  cited  by  him. 

And  as  in  the  first  Adam  is  both  the  fall  and  death  come  over 
all  men,  so  in  the  second  Adam,  who  is  the  resurrection  and  the 
life,  all  are  made  alive,  and  that  unto  righteousness,  who  first 
come  to  see  the  body  dead  becausf  of  sin,  and  the  deeds  of  the 
body  mortified,  (Rdio.  viii.  13,)  or  who  come  t(j  •'  know  Christ, 
and  the  power  of  his  resurnction,  and  the  ft  llowship  «>f  his  suf- 
ferings, being  made  conformable  unto  his  dtath,"  these  ••  attain 
unto  the  resurrt*cti.»n  of  the  dead."  Phil.  iii.  10,  11.  Such  do 
not  strive  for  a  notion  thereof,  but  to  attain  to  it. 

As  to  the  manner  u(  existence,  or  of  the  beings  of  men  in  the 
world  to  come,  there  is  no  necessity  for  any  to  be  taking  thought 
or  busying  their  minds  about  it ;  it  being  in  the  pleasure  and 
wisdom  of  God,  to  reserve  alt  to  their  due  and  deserved  ends  in 
an  immortal  capacity. 

Our  present  concernment  is,  so  to  know  and  esteem  of  Christ 
as  that  we  may  be  found  in  him,  n(»t  only  mortified  to  the  cor- 
ruptions of  this  world,  through  the  fellowship  of  his  suff'ering 
and  conformity  to  his  death  ;  but  also  interested  in  that  blessed 
resurrection,  which  is  only  attained  to  in  Christ,  who  is  the 
resurrection  and  the  life  ;  that  he  may  be  magnified  in  our  body, 
whether  by  life  or  death. 

To  what  he  saith  in  his  69th  page  about  the  body  that  waa 
dead  ;  about  that  it  which  is  raised  ;  and  about  the  soul  and  the 
seed  of  God,  the  matter  is  answered  elsewhere  ;  yet, 

1.  All  that  know  the  brnly  dead  because  of  sin,  having  mor- 
tified the  deeds  of  the  flesh  and  being  conformable  to  the  death 


510 

of  Christ,  as  dead  with  him,  shall  also  be  quickened  and  raised 
up  by  liis  spirit  that  dwells  in  them,  whicii  is  life,  because  of 
righteousness.  And  such  only  can  speak  experimentally  of  the 
seed  of  *urod,  and  the  soul. 

2.  rhat  there  is  a  seed  of  God,  and  a  seed  of  the  serpent  in 
mankind,  according  to  G.  Fox,  junior's  relation,  he  further  tells 
you,  that  they  that  discern  the  body  of  each  seed,  are  not  the 
f»K)is  who  are  questioning,  how  the  dead  should  be  raised  and 
with  what  body  ;  for  tliey  know  that  all  mankind  will  be  found 
in  one  of  these  two  seeds.  By  which  it  is  plain,  he  doth  not 
exclude  mm  from  a  future  being  or  immortality,  nor  confound 
them  with  the  very  being  of  God.  Though  it  is  by  his  invisi- 
ble power  that  all  are  upheld  in  their  respective  existences, 
in  immortality,  whether  they  be  found  in  the  nature  and  image 
of  the  good  seed,  or  of  the  evil. 

T.  H.  "  And  since  he  calls  them  fools,  that  is,  the  apostles 
and  all  true  christians  that  say,  this  body  of  flesh  and  bones 
shall  arise."  p.  59. 

Reply.  He  should  have  produced  his  plain  scripture  for  the 
apostles  SQ  saying.  Where  are  these  words  to  be  found  in  all 
the  scriptures  of  the  new  testament,  that  this  body  of  flesh  and 
bones  shall  arise  again  ?  Doth  not  the  apostle  say  the  contrary, 
<<  thou  sowest  not  that  body  that  shall  be  :"  and  "flesh  and  blood 
cannot  inherit  the  kingdom  of  God  ?" 

But  must  we  then  suppose,  as  some  professors  do,  that  these 
bodies  of  flesh  and  bones,  shall  inherit  the  kingdom  of  God, 
without  any  blood  in  them  ?  Or,  that  after  they  are  returned 
to  dust,  they  shall  arise  again  the  self  same  as  they  are,  with- 
out any  new  creation  ?  I  eouftss,  this  is  such  kind  of  new  philo- 
sophy as  I  have  not  read  of  before. 

The  man  has  run  himself  into  such  strange  confusion,  and 
wholly  misses  the  sense  of  the  resurrection  and  the  life,  and 
overlooks  the  true  seed  and  root  of  the  matter,  while  in  his 
vain  mind  he  is  imagining,  and,  like  the  devil,  disputing  about 
the  body,  which  in  comparison  of  the  immortal  existence  of 
man,  is  but  an  outside  case,  an  earthly  shell  or  husk  that  dis- 
solveth. 

Again  he  saith  :  «  If  this  seed  of  the  serpent  be  only  sin,  and 
the  seed  of  Christ  only  grace,  it  is  only  sin  and  grace  which 
shall  arise  again."  p.  60. 

Oh,  the  gross  darkness  and  ignorance  of  this  man  !  He 
knows  not  the  seed  of  the  serpent,  from  whence  sin  springs  ; 
nor  the  seed  of  God,  from  whence  grace  and  life  flows.  But 
falsely  supposes  that  our  principle  extinguishes  the  future  dis- 
tinct beings  of  men,  though  it  hath  been  plainly  told  him,  that 
all  mankind  will  be  found  in  one  of  these  two  seeds. 
As  we  also  testify,  from  that  sense  of  life  and  immortality 


511 

that  is  brought  to  light  in  us  through  the  gospel,  that  the  soul, 
whole  spiritual  man  and  spiritual  body,  shall  txist  in  iniini:r- 
talitv  ;  yea,  though  our  outward  man  ptrlsli,  yet  the  in\\ard 
man  is  renewed  day  by  day,  and  in  ordti'  to  possess  an  eternal 
weight  of  glory.  2  Cor.  4.  Tliis  inward  man  is  neither  extin- 
guished by  the  perishing  of  the  outward  man.  nor  thfreby  de- 
prived of  that  advantage,  which  is  an  eternal  weight  of  glory. 

And  that  God  giveth  it  a  body  as  it  pleaseth  him,  and  to 
every  seed  his  own  body,  or  his  proper  body. 

The  man  would  know  what  this  it  is,  showing  his  dubious- 
ness of  his  own  assertion  before,  viz.  *'  That  it  is  a  mortal  body 
of  flesh  and  hi»nes,  (whether  it  shall  be  raised  and  go  to  hea- 
Yen  with  an}  blood  in  it,  he  tells  us  not,)  and  tfiat  the  body 
given  it  is  the  same  for  substance."  That  is  as  good  sense 
as  to  say,  the  body  of  flesh  and  bones  shall,  when  it  is  raised, 
have  the  same  body  ot  flesh  and  bones  given  to  it ;  whereas  it 
is  ♦*  to  every  seed  his  proper  body,"  which  is  comprehensive 
both  of  the  seed  of  the  righteous,  and  the  seed  of  the  wicked  ; 
of  the  seed  of  God,  and  the  seed  of  the  serpent :  and  so  com- 
prehends and  takes  in  the  whole  body  of  mankind  under  those 
two  relations  and  natures  ;  not  to  dissolve  or  extinguish  their 
rational,  intelligible  beings,  with  the  perishing  and  dissolvable 
earthly  outside  or  case,  but  that  all  shall  be  reserved  for  their 
due  and  proper  ends,  according  to  the  seed,  nature,  and  image, 
which  their  soul  carries  with  it  when  it  parts  with  the  earthly 
clothing. 

And  whereas  it  is  said,  that  "  it  is  sown  a  natural  body,  it  is 
raised  a  spiritual  body  ;"  the  great  stress  is  laid  on  the  parti- 
cle it,  which  may  as  well  be  applied  to  wheat  or  other  grain ; 
it  is  sown,  and  it  is  raised,  when  the  body,  or  outside  of  that 
very  corn  that  is  sown  is  dead,  though  the  innate  virtue  or  life, 
doth  not  in  itself  die,  nor  fruitlessly  expire.  *<  Thou  sowest  not 
that  body  that  shall  be,"  &c.  Yet  in  these  two  relations,  it,  is 
used  as  relative  both  to  that  which  is  sown,  and  to  that  body 
that  shall  be,  while  in  the  very  next  words  to  those  before  cited, 
it  is  said,  •'  there  is  a  natural  body,  and  there  is  a  spiritual 
body  ;"  (1  Cor.  xv.  44,)  and  these  can  no  more  be  the  self-same, 
than  celestial  and  terrestial  bodies  can  ;  or,  than  the  first  Adam 
and  the  last  Adam,  or  the  earthly  and  the  heavenly,  which  the 
apostle  plainly  distinguishes  between,  as  he  does  between  the 
natural  and  the  spiritual. 

But  whereas  T.  H.  and  his  brethren  so  much  argue  from  the 
word  itf  as  •'  it  is  sown  a  natural  body,  it  is  raised  a  spiritual," 
they  take  this  it  for  idem  corpus,  the  self-same  body  in  both. 
Their  mistake  is  evident.     They  have  not  this  either  from  the 

Greek  or  Latin.       See   2Wf/^e7«(  a-a/f^et  i^v^in'ot,  eyei^treti   a-u/^ti 

•jTvf  uaaViw**,  seminatar  corpus  animate,  surgit  corpus  spirituale, 


512 

i.  e.  a  natural  (or  animal)  body  is  sown,  a  spiritual  body  riseth. 
It  is  not  idem  s^irgit :  nor  would  this  agree  with  the  next 
words  :  "  There  is  a  natural  body,  and  there  is  a  spiritual 
body." 

This  admits  of  no  such  transubstantiation,  as  that  the  self- 
same natural  body  should  become  spiritual,  or  be  the  subject  of 
such  an  accident. 

And  it  is  sown  ^2f^u  •^^vxi^'oVf  an  animal  body  ;  or,  as  having 
life,  a  living  body,  which  tlienfore  cannot  be  the  body  as  dead, 
and  laid  in  the  grave  ;  for  in  that  condition  it  is  not  corpus 
animale  ;  for  that  relates  to  the  earthly  Adam,  or  body  of  man- 
kind, as  having  a  natural  life.  And  must  not  even  the  animal 
or  natural  man  die  before  the  spiritual  man  be  risen,  or  immor- 
tality in  Christ  be  put  on  ?  And  is  not  the  natural  or  animal 
man  opposed  to  the  renewed  man?  1  Cor.  ii.  14. 

And  the  seed  which  is  sown  in  weakness  must  needs  have 
some  degree  of  life  in  it,  when  sown,  whether  natural  or  spiri- 
tual, and  the  weakness  and  corruption  doth  relate  to  the  sub- 
ject in  which  it  is  sown,  if  the  seed  itself  be  incorruptible. 

And  as  the  first  man  is  of  the  earth,  eartlily,  the  second  maa 
is  the  Lord  from  heaven.  And  <»  as  is  the  earthly,  such  are 
they  also  that  are  earthly  ;  and  as  is  the  heavenly,  such  are 
they  that  are  heavenly."  ver.  47,  48.  If  this  be  owned  it 
must  be  granted  that  they  that  are  heavenly  must  have  bodies 
suitable,  viz.  heavenly  or  spiritual  bodies  j  this  heavenly  being 
the  second  man,  the  Lord  from  heaven,  ver.  47.  And  mark, 
<*  as  is  the  heavenly,  such  are  they  that  are  heavenly  ;"  which 
cannot  be  the  same  with  earthly,  any  more  than  the  image  of 
the  heavenly  can  be  the  image  of  the  earthly. 

And  as  to  our  being  asked,  what  this  mortal  is  that  must  put 
on  immortality  ?  Though  mortal  in  this  place  implies  a  dying 
condition  of  man,  (as  the  effect  of  sin,)  as  in  Mam  all  die  ;  yet 
it  cannot,  as  having  put  on  immortality,  be  relative  to  flesh  and 
blood,  but  as  admitted  in  a  heavenly  and  spiritual  sense.  For 
the  apostle  plainly  tells  us,  but  a  little  before  :  «»  now  this  I  say, 
brethren,  that  flesh  and  blood  cannot  inherit  the  kingdom  of 
God  ;  neither  doth  corruption  inherit  incorruption.  Behold,  I 
show  you  a  mystery  !  We  shall  not  all  sleep,  but  we  shall  all  be 
changed."  ver.  50,  51.  And  so  by  that  life  and  immortality 
which  is  brought  to  light,  we  see  beyond  death  and  mortality  ; 
and  we,  though  as  in  a  dying  state,  yet  behold  immortality, 
being  quickened  by  the  second  Adam,  and  renewed  again  into 
the  image  of  the  heavenly  :  being  made  alive  in  Christ,  who 
redeems  man  from  death,  and  ransoms  the  soul  from  the  power 
of  the  grave,  who  swallows  up  mortality  and  death  in  life  and 
victory,  and  saith  :  "  O  death,  I  will  be  thy  plagues  ;  0  grave, 
1  will  be  thy  destruction."  Hos.  xiii.  14. — Lsa.  xxv.  8.    By  him 


513 

also  death  being  swallowed  up  in  victory,  the  sting  of  it,  which 
is  sill,  is  taken  away.  They  who  thus  liave  iheir  part  in 
Christ,  wlio  is  the  resurrection  and  life,  can  truly  say  :  '♦  Titauks 
be  to  G(»d,  who  gives  us  the  victory,  through  our  Lord  Jesus 
Christ."  1  Cor.  xv.  57.  And  to  take  otf  further  suruiisings 
against  us,  I  tell  my  opposer,  that  this  resurrection,  or  change, 
extends  not  only  to  the  raising  of  man  up  from  sin  to  lighteous- 
ness,  but  also  to  an  eternal  ghu'y.  And  it  is  not  (miy  the  rais- 
ing up  of  the  seed  or  grace  in  man,  as  he  supposes,  but  the 
raising  up  of  man  from  sin,  death,  hell,  and  the  grave,  even  in 
the  seed  and  life,  which  is  the  ransom.  And  this  answers  his 
cavils  in  his  60th  and  61st  pages,  only  where  he  fictitiously 
makes  us  speak  thus.  viz. 

Q^naker.  ♦»  We  believe  the  resurrection  of  the  body,  though 
we  know  not  what  that  body  is  which  shall  rise."  And  then  he 
absurdly  makes  a  christian  to  answer  thus,  viz. 

Christian.  "  Thou  saidst  before,  the  light  within  was  the  di- 
vine essence  :  either  then  thy  light  within  thee  is  not  God,  or 
God  kn(»ws  not  all  tilings."  &e. 

Reply.  1.  He  feigneth  the  Quaker,  thougli  we  will  never  own 
him  to  be  our  mouth.  For  the  words  were  not  so  spoken  by  me, 
or  us  ;  but  that  we  ought  not  to  be  too  curious  or  inquisitive  in 
things  beyond  our  capacities,  as  to  the  manner  of  the  existences 
hereafter,  or  how  men  shall  be  reserved  unto  their  sevei'al  ends 
and  rewards;  for  God  knows  how  to  do  it.  But  we  being  sen- 
sible of  the  different  seeds,  we  cannot  be  altogether  ignorant  of 
the  nature  of  each  body  being  pi'oper  to  the  seed  it  belongs  to. 
Yet  if  with  John,  we  say,  "  it  doth  n(»t  yet  appear  what  we  shall 
be,''  it  is  a  satisfaction  that  we  know  "  what  manner  of  love  the 
Father  hath  bestowed  upon  us.  that  we  slioidd  be  called  the  sons 
of  God  ;"  for  such  are  sons  of  the  resurrection. 

2.  T.  H.  abuses  the  christian  by  making  him  speak  absurdly 
that  which  implies,  that  if  man  have  a  divine  light  in  him,  lie 
must  needs  know  all  that  the  light  knows,  or  else  either  con- 
clude, that  the  light  is  not  divine,  or  that  God  is  n<>t  omniscient. 
And  then  it  follows  from  hence,  that  n^me  have  either  a  divine 
light,  or  (iod  dwelling  in  them,  unless  they  know  as  much  as 
God,  (which  was  a  temptation  to  man  at  first,)  and  by  this  he 
hath  shut  out  all,  not  only  the  fallen  wrnld,  but  God's  people 
also,  from  having  any  divine  light  or  power  of  G<ul  in  them. 

He  scoffs  at  scmie  of  our  friends,  for  saying,  «Mve  own  the 
resurrection;"  that  is,  "  We  witness  it:"  and  then  arhls,  "but 
what  is  it  you  witness  ?  the  resurrection  of  the  seed  ?  it  is  Christ 
in  you." 

Answtr.  Is  this  a  matter  to  be  taunted  or  scoffi'd  at?  Hath 
he  truly  acted  the  part  of  a  christian  thus  to  slight  the  arising  of 
the  righteous  seed  in  any  ;  or  Christ's  arising,  who  doth  appear' 

.'iT 


514 

reveal  himself^  and  arise  in  tlie  souls  that  believe  in  liim,  to 
raise  them  also  up  with  him  ;  yea,  and  that  which  the  Father 
hath  given  him  lie  will  loose  nothing  ot  it,  but  raise  it  up  at  the 
last  da.v  i  And  if  >ou  do  not  come  to  know  a  righteous  seed 
raised  up  in  you,  and  truth  to  spring  up  out  of  the  earth,  and  to 
witnest  Christ  to  be  your  resurrection  and  life,  you  remain 
dead  in  jour  sins,  and  short  of  the  glory  of  this  resurrection. 
But  in  witnessing  Christ  to  be  the  resurrection  and  the  life 
unto  us,  we  do  not  assert  that  it  is  only  the  seed,  or  Christ  in 
us,  that  doth  arise,  as  is  vainly  imagined.  But  we  are  revived, 
and  do  arise  in  and  with  him,  as  those  that  have  believed  in  his 
name,  as  he  said  :  *»  1  am  the  resurrection  and  the  life,  he  that 
believeth  in  me,  though  he  were  dead,  yet  shall  he  live  ;  and  he 
that  liveth  and  believeth  in  me,  shall  never  die  :"  wherein  he 
doth  not  take  notice  of  the  puttingofFof  the  earthly  body  or  cloth- 
ing, as  his  d\ing,  or  death.  And,  "as  in  Adam  all  die,  even 
so  in  Christ  shall  all  be  made  alive.'*  1  Cor.  xv.  22,  23.  But 
*«  every  man  in  bis  own  order,  Christ  the  first  fruits,  afterward 
they  that  are  Christ's  at  his  coming."  And  this  is  not  to  ex- 
empt man  from  the  benefit  of  the  resurrection;  nor  tosa\.  tliat 
Christ  and  the  light  within  "is  sown  natural,  mortal,  and  cor- 
ruptible," as  T.  H.  most  maliciously  and  falsely  accuses  us  by 
way  of  question,  as  asserting  blasphemy.  To  which  he  further 
adds,  that  we  intend  *'  the  resurrection  of  something  past,  and 
witness  in  ourselves.  What  is  falsehood  and  deceit,  if  this  be 
not.'"  p.  61.  And  further  saith  :  <'Thus  do  ye  undermine  the 
the  very  foundation  of  faith,  hope,  and  holiness  of  life,  like  Hy- 
meneas  and  Fhiletus,  (2  Tim.  ii.  17,)  who  said  the  resurrection 
is  past  already." 

To  which  I  answer,  1.  What  we  witness  in  ourselves  of  the 
rpsurrection,  it  is  this  man's  horrible  blasphemy  to  call  it  false- 
hood and  deceit,- for  we  witness  to  Christ  as  being  the  resur- 
rection and  the  life  revealed  in  us,  so  far  as  we  have  a  living 
knowledge  of  him,  and  experience  of  being  by  him  raised  up 
frotu  sin,  and  death  that  came  by  it,  in  order  to  attain  to  a  fu- 
ture glory. 

2.  It  is  a  gross  slander,  that  we  either  intend  or  say,  like  Hy- 
meneus  and  Philetus,  that  the  resurrection  is  jiast  already.  For 
that  it  is  not  >et,  (as  to  man.)  com]>leted  ;  we  are  not  yet  raised 
to  what  we  shall  be,  namely,  to  that  fulness  of  glory  and  abso- 
lute joy  and  triumph,  which  shall  be  incessantly  jjossessed  af- 
ter our  lab(»urs  and  sufiferings  are  ended,  and  our  earthly  house 
dissolved.  Ff)rthe  more  we  are  drawn  up  into  absolute  spirit- 
uality, the  more  capable  we  are  of  that  full  fruition  of  an  eter- 
nal weight  of  glory  in  the  heavens.  In  order  to  which  we  must 
be  spiritually  minded,  and  walk  in  holiness  of  life  while  here  in 
our  earthly  bouse.    And  we  cannot  hold  that  the  resurrection 


515 

is  past  already,  while  we,  or  any  of  us,  are  suflTering  with  Christ, 
and  travailin.;^  in  order  to  *♦  attain  unto  tlie  resurrection  of  ilie 
dead,*'  that  is  perfecil}'  to  be  raist  d  up  with  (Jlirisl,  wito  is  tiie 
resurrection  and  life,  (in  some  degree  at  least,)  of  all  that  iiuly 
believe  in  his  name  and  power.  Neither  is  tliis  to  undermine 
the  foundation  of  true  faith,  hope,  or  holiness  of  life,  while  we 
confess  Christ  to  be  that  foundation.  But  to  argue  for  sin  and 
imperfection  term  of  life,  and  so  to  put  off  beitiy;  perfect  till  in 
heaven,  as  this  opposer  hath  done,  this  is  repugnant  to  the  foun- 
dation of  living  and  purif>ing  faith  and  hop'- ;  and  so  fxehuUs 
holiness  of  life.  Uowbeit  he  thinks  to  arrive  at  heaven  with 
the  same  carnal  carcass,  or  corruptible  case  he  now  bears  about 
with  him  ;  only  he  thinks  if  will  be  new  dressed  up  and  polished 
after  it  is  turned  to  dust.  But  tlie  greatest  miracle  is,  that  "it 
must  not  be  created  a  new,  nor  a  n«*w  created  bodv  ;"  and  un- 
less we  grant  him  this,  \w  reckons  <iur  religion  "a  mere  cheat, 
calculated  only  to  the  service  of  the  devil  atid  our  own  lusts,  and 
that  it  denies  any  eternal  advantage;  and  therefore  he  oppo- 
seth  the  christian  to  the  Quaker."  p.  62.  And  what  is  the  mar- 
row of  this  matter  for  this  severe  conclusion?  1.  He  accuses 
us  of  a  ♦*  palpable  denial  of  all  future  and  <listinct  beings  and 
existences  after  death,"  (p.  62.)  which  is  a  palpable  and  noto- 
rious untrutli.  For  as  we  contVss  to  the  disiinet  beings  ol  an- 
gels in  heaven  ;  so  we  confess  the  future  distinct  beings  and  ex- 
istences of  the  saints  and  children  of  the  resurrection,  that  "in 
the  world  to  come  they  shall  be  as  the  angels  of  Go»l  ;*'  yea, 
<♦  They  which  shall  be  accounted  wcu'thy  to  obtain  that  world 
and  the  resurrection,  &.e.  shall  be  equal  unto  the  angels,  and 
are  the  children  of  God,  being  the  children  of  the  resurrection."- 
Luke  XX.  36.  And  what  bodies  have  these  angels  of  God  (  Ter- 
restrial, or  celestial  j  carnal,  or  spiritual?  Let  that  be  consi- 
dered. 

2.  The  man's  other  pretence  is,  «  if  the  soul  be  a  part  of 
God,  divine,  infinite,  (as  before,)  and  returns  into  God,  being 
God  it  cannot  miscarry,"  he  saith.  His  abuse  concerning  this 
hath  been  answered  before,  both  in  this  treatise  and  in  my  book 
of  the  Nature  of  Christianity. 

And  it  was  never  asserted  by  us,  either  of  the  soul  of  man,  op 
of  the  spirit  or  existence  of  man,  or  the  creature,  which  may 
vary  in  its  affections  to  good  «)r  evil,  according  to  the  posver 
that  acts  man.  Neither  can  it  be  conceived  in  reasrm.  (but  in 
envy.)  that  any  of  us  should  look  upon  the  infinite  God,  to  be 
divisible  into  so  many  parts  or  particles  as  there  are  entities 
or  existencies  of  men.  Yet  that  there  is  an  infinite  life,  princi- 
ple, or  seed  in  the  soul  of  every  man,  we  confess,  as  that  by 
wiiich  the  soul  immortally  subsists  in  its  being:  and  th'-refore 
this  may  be  counted  the  suul^  or  life  of  the  soul  j  fur  without  this 


516 

the  soul  of  man  could  not  subsist  in  an  immortal  capacity.  And 
this  I  \tn\  divt^rs  *»tUers  can  lislilv,  that  (t.  F.  did  not  intend 
or  dsenbe  {-ilier  imnuitabilii},  infinileness,  (»«"  <!ivinily  to  the 
m  re  fortned  or  creafod  .sj)inr,  smuI,  or  briiij^  of  ii)an,  but  to  the 
divifU',  iinsutdiate  irispiiaiion  or  breath  of  life,  flovsinej  from 
G  nl  hnn.self,  wlio  ••  inspired  into  Inin  an  active  soul,  and  breath- 
ed in  a  living  spirii,"  (Wisd.  xv.  11, j  whereby  man  became 
boih  a  liviuj^and  reasonable  soul,  indued  with  rational,  intellec- 
tual, and  spiritual  parts. 

3.  I  know  no  other  reason  he  can  pretend  for  his  charge 
against  us  and  our  religion,  as  a  cheat,  and  as  denying  an  eter- 
nal advantage,  but  that  we  do  not  own  his  gi'oss  and  carnal 
sense  of  ihe  r»  surreclion  ;  though  it  be  none  of  our  phrase,  to 
s;i,v  in  these  general  words  :  *»  that  the  body  perisheth  forever." 
But  hercbj^  he  plainly  implies  man's  ineapacit^y  of  an  eternal 
advantage,  unless  his  earnal  or  terrestrial  body  that  now  is,  par- 
take thereof.  And  how  shall  it  partake  thereof  after  it  is  dis- 
solves! and  turned  to  dust?  He  tells  us,  *' it  cannot  be  a  new 
created  body,  but  a  resurrection  ;" — of  what?  He  would  have 
it  of  the  st-lf  same  bod}  f(»r  substance.  But  if  there  n  ust  be  no 
new  creati'tn.  but  a  resurrection  of  these  carnal  bodies,  opposed 
to  creaiion,  it  must  onl>  be  a  raising  of  the  dust  of  these  bodies, 
and  then  what  a  sad  garment  would  this  invest  the  souls  of  the 
righteous  with  ?  But  if,  on  second  thoughts,  he  will  admit  of 
any  new  creation  of  bodies  out  of  the  dust,  this  cannot  itiipiy, 
that  they  shall  be  the  xery  self-same  that  now  they  are  in  mat- 
ter and  Ibrm.  But  if  any  of  them  shall  yet  say,  they  shall  be 
speciJicaUy  tlie  same  boilies,  that  varies  from  their  principle  of 
being  the  self-same  that  now  they  are.  What  is  now  become 
of  this  man's  religion  ?  And  whereon  do  his  expectations  of  a 
future  advantage  depend,  but  upr)n  his  ignorant  and  earnal 
conceptions,  and  not  upon  any  living  sense  of  Christ,  or  any 
spiritual  or  divine  understanding  of  the  mystery  of  the  resurrec- 
tion, whose  work  is  gross  body,  and  not  spirit?  He  reckons  our 
religion  and  suffering  to  be  f«)r  a  carnal  inttrest,  while,  to  be 
sure,  his  empty  faith  and  profession  is  for  the  same,  being  so 
mueli  tor  tiie  promotion  of  his  carnal  body  in  eternal  glory, 
which  it  is  not  capable  ol;  nor  he  in  the  way  to  if.  Suth  is 
the  course  of  some  carnal  cavillers,  who  while  contending  about 
bodi*  s,  and  musing  how  they  shall  exist  in  heaven,  they  are 
now  neglecting  the  way  thither,  busying  themselves  more  about 
their  earnal  bodies,  than  regarding  their  poor  souls  ;  or  mind- 
ing the  spirit  of  holiness,  thereby  to  become  sons  of  God,  and 
of  the  resurrection;  ur  to  be  converted  from  sin  and  pollution 
to  holiness  ;  or  turned  from  satan's  power  to  God,  which  is  the 
way  to  glory. 


517 

And  now,  in  short,  to  answer  what  we  and  our  religion  are 
charged  with  in  the  conclusion  of  our  advt  rsar.v's  bitter  revi- 
ling Dialogue  :     1.  We  testify  that  the  resurrection  is  not  past. 

2.  That  the  soul  of  man  is  not  God,  nor  Cliiisi  ;  but  God  is  the 
Savi(»ur  of  it ;  and  so  we  alwa}  s,  since  we  knew  our  own  souls, 
have    distinguished   between   the  soul  and   the   Saviour  of  it. 

3.  That  we  confess  future  and  distinct  beings  after  death,  as 
well  of  men  as  of  angels  ;  and  that  the  children  of  God  and  of 
the  resurrection,  sliall  in  the  world  to  come  be  as  the  angels, 
yea,  equal  to  them.  4.  Though  it  be  said.  '♦  thou  sowtst  not 
that  body  that  shall  be  ;"  and,  ••  flesh  and  blood  shall  not  inhe- 
rit the  kingdom  of  God,"  (1  Cor.  15,)  it  doth  not  therefore 
follow,  that  our  religion  denies  any  eternal  advantage  that  is 
to  be  reaped  ;  much  less  that  it  is  a  •«  cheat"  or  ♦•  calculated  to 
the  service  of  the  <levil,"  as  most  wickedly  and  maliciously 
T.  H.  hath  reviled  and  blasj)hemed  that  religion  and  testimo- 
ny, which  we  know,  is  given  us  of  God.  For  we  have  not,  by 
distinguishing  between  the  natural  and  spiritual  bodies,  denied 
the  saints  their  proper  existences,  spiritual  body,  or  h(mse  eter- 
nal in  the  heavens,  when  the  earthly  tabernacle  is  disscdved. 
And  unless  the  man  holds  the  mortality  <»f  the  soul,  that  it  dies 
with  the  body,  or  the  extinguishing  of  the  spiritual  being  of 
man,  I  do  not  see  how  he  can  suppose  a  denying  of  any  eternal 
advantage  on  our  parts,  unless  he  place  it  all  upon  the  earth- 
ly body.  It  is  true,  that  some  of  his  brethren  do  hold,  that  the 
soul  dies  with  the  body,  and  sleeps  in  the  dust,  till  both  be  rais- 
ed. And  this  also  depriveth  all  the  saints  deceased  from  hav- 
ing any  eternal  advantage,  in  the  mean  time  at  least.  But  we 
are  not  of  that  faith,  hope,  or  religion,  that  will  expire  or  pe- 
rish with  the  carnal  body,  as  our  opposer's  will,  which  in  his 
fruitless,  carnal  work  and  discourse,  consists  more  of  gross  body 
than  spirit.  He  Is  too  carnal  and  gross  in  his  apprehensions 
to  discern  so  mucli  as  a  visicm  of  the  future  beings  and  state  of 
saints.  But  both  they  that  think  they  shall  reap  no  eternal 
advantage  without  their  terrestrial  bodies  of  flesh  and  blood, 
(as  T.  H.  page  75,)  and  tliey  who  hold  the  mortality  of  the  soul, 
are  not  of  the  apostle's  mind  and  spirit,  who  said  :  "  We  know, 
that  if  our  earthly  house  of  this  tabernacle  were  diss(dved,  we 
have  a  building  of  God,  an  house  not  made  with  hands,  eternal 
in  the  heavens,"  2  Cor.  v.  1.  ♦'  We  are  confident,  I  say,  and 
willing  rather  to  be  absent  from  the  body,  and  to  be  i»resent 
with  the  Lord,"  ver.  8.  *'  For  to  me  to  live  is  Christ,  and  to 
die  is  gain  ;  but  if  I  live  in  the  flesh,  this  is  the  fruit  of  my  la- 
bour :  yet  what  I  shall  choose  I  wot  not ;  for  1  atn  in  a  straight 
betwixt  two,  having  a  desire  to  depart  and  to  be  with  Christ, 
which  is  far  better."     Phil.  i.  -21,  22,  23. 

Mark  here,    1.  He  expected  a  far  better  and  more  excel- 


518 

lent  house  than  the  earthly  house  after  dissolution.  2.  If  to 
die  was  gain  to  him,  and  to  depart  from  the  tl»'s{»,  desirable  5 
and  s )  out  of  it,  to  be  with  Christ,  far  better,  lie  did  not  place 
his  iVlicity  upon  the  flesh  or  carnal  bod^,  as  I'.  H.  d«)th.  Neither 
did  ill  J  apostle  so  endeavour  to  magnify  tliat  fleshly  outside 
clittliitij;,  which  is  perishing  and  dissolvable.  But  his  earnest 
expeetaiion  and  hope  was  on  the  behalf  of  Christ,  and  his  future 
gam  in  him,  saying  :  *'  Ciirist  shall  be  magnified  in  my  body, 
whether  by  life  or  by  death."  Phil.  i.  20.  But  T.  U.'s  earnal 
contest  is  for  magnifying  his  earthly,  carnal  body,  and  not  for 
magnifying  Clirist  therein  ;  for  he  scornfully  slights  our  wit- 
nessing Christ,  and  his  being  risen,  in  us.  Though  it  is  evi- 
dent the  apostle  did  not  place  his  eternal  felicity  and  advantage 
upon  the  earthly  house,  flesli,  or  earnal  body  that  perishis  and 
turns  to  dust ;  for  *»  if  he  set  his  heart  upon  man,  if  he  gather 
unto  himself  his  spirit  and  his  breath,  all  flesh  shall  perish  to- 
gether, and  man  shall  turn  again  unto  dust.  Job  xxxiv  li,  15. 
But  r.  H.  sees  no  eternal  advantage  to  be  reaped  b>  persons 
after  death,  unless  they  confess  the  resurrection  of  the  very 
self-same  flesh,  blood,  and  bones  that  dies,  corrupts,  and  turns 
to  dust.  He  does  not  say  if  he  intends  any  blood  in  it.  He 
will  admit  of  no  new  creation  of  it.  And  by  this,  his  religicm 
and  hope  expire  and  perish  with  his  corrupt  body,  and  must 
only  be  renewed  when  the  dust  of  that  body  shall  be  raised 
without  creating  it  a  new  body.  And  if  there  he  no  eternal  ad- 
vantage without  this  kind  of  resurrection,  as  described  by  him, 
this  either  wholly  denies  the  original  and  spiritual  being  of  man, 
and  comprehends  the  whole  man  only  as  consisting  of  a  m«u'tal 
and  perishing  body  ;  or  else  admits  not  of  the  reasonable  soul 
really  to  enjoy  herself  in  any  conditicm  out  of  the  outside  pe- 
rishing vesture,  or  decayed  clothing;  which  for  man  to  be  di- 
vested of,  can  be  no  more  loss  to  him,  as  to  his  immortal  being, 
than  it  is  to  the  wheat  to  die  and  bring  forth  much  fruit,  to 
which  resurrection  is  applicable  as  well  as  to  man,  though  not  to 
the  sameness  of  body.  And  as  it  cannot  un-nian  a  man  to  put 
off"  his  old  clothing,  that  he  ma>  put  on  new  ;  no  more  can  it 
annihilate  our  spiritual  existences  to  have  the  earthly  clothing 
put  off"  and  dissolved,  but  be  to  our  far  greater  advantage  and 
glory,  to  be  invested  with  that  spiritual  transcendent  clothing, 
and  most  excellent  house,  eternal  in  the  heavens.  Which  state 
they  only  attain  to,  who  become  sons  of  God  and  of  the  resur- 
rection, and  desire  Christ  may  be  magnified  in  their  bodies 
here.  And  furthei  more,  from  that  belief  and  discovery  1  have 
received  in  the  true  light,  of  the  resurrection  and  future  re- 
wards, according  to  the  holy  scripture,  I  desire  it  may  be 
minded,  that  »♦  God  commandeth  all  men  every  where,"  in  their 
day  and  time,  »*  to  repent,  because  he  hath  appointed  a  day  in 
the  which  he  will  judge  the  world  in  righteousness,  by  that 


519 

man  whom  he  hath  ordained."  Acts  xvii.  30,  31. — Mat.  x.  15, 
and  xi.  22,  Zii,  and  xii.  36.  So  that  thtie  will  be  a  da^  of  judg- 
ment, vvratii,  and  perdition  of  the  ungodlv  :  unto  which  day 
<'  the  Lord  knowetli  how  to  reserve  the  unjust  to  be  punished." 
Job  xxi.  30, — 2  Pet.  ii.  9,  and  iii.  7.  And  this  will  be  a  tirri- 
ble  day  to  all  that  make  lies  their  refuge,  and  reject  the  univer- 
sal call  of  God  to  repentance.  And  seeing  i  hat  in  the  great  day 
of  the  Lord,  a  final  dissolutiiin  may  be  expected  of  all  those 
things  that  are  perishing  and  diss(dvable,  even  of  the  heavens 
and  the  earth,  and  that  they  shall  be  changed,  «*  w  hat  manner 
of  persons  ought  we  to  be  here  in  all  holy  conversation,"  and 
godliness?     Psal.  cii.  25 lleb.  i    10,11,21. 

After  T.  d.  has  vented  his  blaspliemous  outrage  against 
©Mr  religion,  as  before  in  his  Catechism,  he  impudently  abuseth 
our  sufferings,  (p.  75,)  where  he  thus  questionelh,  viz.  •'  Tell  me 
what  is  it  that  doih  influence  and  prevail  with  you  to  do  and  suf- 
fer as  you  do  ?"     And  thtn  he  makes  us  thus  to  answer,  viz. 

Answer.  "  What  dost  thou  think  it  should  be  ?"  And  then  he 
thus  proceeds  : 

((uestion.  •»  May  not  the  satisfaction  of  your  wills  and  lusts, 
the  promoting  your  carnal  interests,  be  your  chief  motive  and 
inducement  ?"     And  then  he  makes  the  answer  thus  : 

Answer.  *♦  We  deny  the  flesh  and  the  lusts.  Ihis  is  thy  own 
dark  imagination."     He  proceeds  again  : 

Question.  '•  May  not  you  live  in,  and  fulfil  the  lusts  of  the 
flesh  whilst  you  deny  it  in  words,  since  your  opinion  denies 
any  eternal  advantage  to  be  reaped  by  persons  after  death  in 
denying  the  resurrection  of  this  body  ?  Must  you  not,  then, 
have  respect  to  something  to  be  enjoyed  here  as  your  en- 
couragement 2"  p.  75. 

Replij.  The  malice,  falsehood,  and  absurdity  of  these  forge- 
ries against  the  real  intent  and  end  of  our  sufferings,  thousands 
may  testify  against;  and  all  impartial  readers  that  know  us, 
and  have  beheld  our  deep  sufferings,  may  perceive  the  man's 
envy.  Considering  the  great  number  of  our  friends  that  have 
died  in  prisons,  and  the  many  hundreds  that  have  been  ruined 
and  spoiled  in  their  estates  and  callings,  could  these  be  either  con- 
sistent with  lusts  or  carnal  interest  ?  And  the  many  that  have 
been  banished,  and  many  families  undone;  besides  the  many 
that  have  been  knocked  down,  bruised  and  beaten  in  the  streets, 
and  their  fires  of/en  hazarded  and  resigned  up  for  meeting  in  the 
fear  of  God  ;  could  these  things  be  endured  for  a  carnal  interest  2 
No,  no  ;  but  merely  upon  a  religious  and  conscientious  account, 
wherein  we  have  eyed  the  glory  of  God,  and  our  own  peace  and 
future  happiness.  If  we  did  not  own  any  resurrection,  eternal 
advantage,  or  existences  hereafter,  what  should  we  suffer  for  ? 
We  were  »«  of  all  men  most  miserable."  If  we  were  of  that 
atheistical  opinion,  instead  of  choosing  our  great  sufferings,  wc 


520 

should  have  chosen  this,  viz.  '♦  Let  us  eat  and  drink,  for  to- 
iniunAV  we  die."  1  Cor.  xv.  19,  32.  It  mii}  be  »  asil_\  judg- 
ed whetlier  we  are  jusll)'  refleetrd  upon  or  not,  as  beini;  influ- 
enced either  to  satisfy  our  wills,  or  jirouiote  carnal  inn  rest, 
or  to  fulfil  the  lusts  of  the  flesh,  or  to  obtain  an}  temporal  en- 
jo>  nient  here  by  our  losses  and  suff'erings.  These  j^ross,  abu- 
sive slanders,  are  so  apparent,  iliat  he  that  runs  ina}  read  them, 
being  also  nmnitesilv  detected  by  oiw  apparently  often  resign- 
ing up  our  estates,  liberties,  and  lives — and,  in  times  of  deep 
suffering,  when  we  could  see  no  ])ublic  appearance  of  such  as 
T.  H.  and  many  of  his  brethren,  before  the  face  of  persecution. 
They  could  then  sculk  and  creep  into  corners,  and  obscure 
themselves,  and  leave  all  the  burden  upon  us  ;  there  being  but 
a  few  Baptists  that  did  suff"er  in  the  late  trial  for  their  religion 
or  consciences.  Though  to  give  them  their  due,  a  few  of  them 
have  suff'ered  imprisonment,  some  whereof  have  received  the 
benefit  of  our  labours  among  our  friends,  in  a  late  general  dis- 
charge. But  the  most  cowai'dl}  and  base-spirited  among  them, 
are  now  most  quarrelsome  against  us.  And  why  ?  They  have 
lost  ground  by  their  carnal  policy  in  obscuring  themselves  in 
stormy  times,  which  they  are  never  like  to  regain,  but  still  to 
lose  more  by  fretting  and  struggling  against  us;  and  therefore 
T.  H.  is  off'ended  that  our  number  should  now  augment  ;  though 
that  he  cannot  hinder,  for  the  hand  of  the  Lord  is  in  it.  And 
many  having  seen  the  coldness  of  Baptists*  zeal,  night-dipping, 
and  their  timorous  creeping  and  securing  themselves  in  suffer- 
ing times,  as  also  the  emptiness  and  dryness  <)f  their  religion. 
Divers  are  weary  thereof.  And  when  they  come  among  us  to 
receive  the  sense  of  God's  power,  then  divers  of  the  Baptist 
teachers  fret  and  are  angry,  eagerly  besetting  the  parties. 
And  in  that  God  hath  made  our  sufferings  eff*ectual  for  his  name 
and  truth  sake,  for  the  drawing  many  after  it,  T.  H.  endea- 
Vfuirs,  in  the  malice  of  satan,  to  debase  and  render  our  suffer- 
ings odious  :  saying  ;  *♦  he  believes  our  carnal  advantage  is  one 
great  thing  in  our  eye."     And  then  he  adds  : 

Question.  «  'IMiough  you  may  sustain  some  outward  losses, 
yet  whether  you  have  not  a  way  to  augment  your  outward  gain 
by  losing?"  p.  75. 

Reply.  He  now  questioneth  that  which  before  he  saith,  he 
believeth,  as  namely  :  «*  That  carnal  advantage  is  one  great 
thing  in  our  eye."  One  great  thing  implieth  something  else  ; 
but  what  else,  he  leaves  no  place  for,  in  what  he  hath  concluded 
before,  to  wit :  *»  that  we  have  regard  only  to  something  to  be 
enjoyed  here  ;"  afterwards  he  falsely  reckons  »♦  carnal  advanta- 
ges to  be  one  great  thing  in  our  eye,"  and  then  questions  the 
matter  surmised  and  before  believed  by  him  ;  '•  Whether  we 
have  not  a  way  to  augment  our  outward  gain  by  losing." 
Thus  he  betrays  his  own  guilt,  falsehood,  and  wickedness,  in 


521 

traducin!^  a  people  or  whole  body  of  us,  and  reproacliing  our 
Conscientious  sutferin.i^s.  Though  it  is  known  that  carnal  inter- 
est and  advantage  is  a  great  thing  in  the  eye  of  divers  Baptist 
prf^achers,  while  they  augment  th.'ip  gain,  sti^e^ds,  and  plu- 
ralities, by  preaching  ifi  several  places  in  times  of  liberty  ; 
which  liberty  their  occult  creeping  in  times  of  trial  hath  not 
procured,  but  added  to  our  suffV-rings.  Coercion  was  effectual 
and  fi'uitful  upon  such  tiniorous  Dippers  or  Baptists,  and  not  at 
all  shown  to  be  fruitlt-ss  by  the  valour  of  tln^se  opposers  and 
quarrt'liers,  who  now  further  to  increase  our  sufferings,  reproach 
them  as  irreligious,  and  only  for  self-interest ;  and  us,  as  nei- 
ther christians  nor  etmseiontious.  And  such  is  the  reward  we 
have  from  cowai'dly,  base,  and  envii»us  spirits,  who  have 
strengthened  the  hand  of  persecution,  and  aggravated  our  suf- 
ferings by  their  own  unchristian  and  ignoble  policy,  and  sub- 
terfuges for  self-security.  But  T.  H.  might  have  very  well 
allowed  us  conscience  and  religion  for  our  many  deep  suffer- 
ings, (especially  while  he  and  his  brethren  partake  of  the 
fruits  and  benefit  thereof,)  wherein  we  have  resigned  up  all  our 
worldly  interests,  outward  concernments,  and  our  lives  also, 
altliough  he  had  judged  our  conscience  erroneous.  But  what 
is  the  tendency  of  all  his  tmbittered,  traducing,  and  reproach- 
ing our  sufferings  ;  as,  one  while,  wills,  lus^s,  and  carnal  inter- 
ests being  the  chief  inducement  thereto  ;  another  while,  "  res- 
pect only  to  some  temporal  enjoyment;'*  another  while,  »<  carnal 
advantages  one  great  thing  ;"  and  then  he  questions,  <«  whether 
we  have  not  a  way  to  augment  our  outward  loss?"  I'hus  show- 
ing his  variation  and  doubtfulness  in  his  own  perverse  and  most 
apparent  slander  against  our  sufferings.  And  finally,  after  he 
hath  thus  perversely  vilified  them,  (as,  carnal  interest  being 
either  the  chief  thing,  or  only  thing,  or  one  great  thing  j  or 
whether  we  have  not  such  a  way  to  augment,  &c.)  he  saith, 
«  If  not,  then  may  not  a  disposition  to  be  singular,  and  to  walk 
antipodes  to  all  other  men,  and  to  be  noted  in  the  world  as  a 
people  of  peculiar  motions  and  fancies,  prevail  very  much  with 
you,  to  do  and  suffer  as  you  do."  p.  76. 

Reply.  His  wicked  surmising  a  carnal  advantage  to  be  ouf 
end,  is  now  turned  into  a  suggestion  of  a  disposition  to  be 
singular  and  noted  in  the  world,  which,  though  varying  from 
the  former,  is  also  abominably  false  and  wicked  ;  and  our  con- 
sciences bear  us  witness  in  the  sight  of  God,  that  T.  H.  hath 
shamefully  slandered  the  real  intent  and  end  of  ojir  sufferings 
in  these  matters.  Atid  what  do  all  his  attempts  herein  tend  to, 
but  to  calumniate,  defame,  and  oddify  us  and  our  sufferings  to 
the  world,  and  to  make  us  so  obnoxious  to  the  powers,  and  both 
wilfully  and  irreligiously  repuernant  to  the  government,  as  that 
they  may  fall  more  vigorously  upon  us  to  ruin  and  destroy  us,— ^ 

3  U 


522 

if  indeed,  they  will  believe  this  reviling,  inveterate  Baptist^ 
■who  is  so  very  dirty  that  he  had  need  to  be  more  dipped  ilian 
ever  he  was — who  hath  shown  his  implacable  enniii}  and  per- 
secuting spirif,  I'rom  which  he  hath  foamed  out  his  oun  shame, 
(like  a  malicious  incendiar}^^,)  which  will  the  more  extend  to 
the  discredit  and  disreputation  of  himself  and  his  brethren  that 
own  him,  and  not  to  the  making  vciid  the  christian  reputation, 
which  we,  the  people  called   (Quakers,  have  on   the   behalf  of 
God  and  his  living  truth.     However  T.  H.  Iiath  published  us  as 
no  clwistians,  and  most  shamefully  treated  us  like  au  insinua- 
ting temporizer,  falsely  and  deceitfully  accusing  us  of  ••  enmity 
against  the  ministry  and  institutions  of  Jesus  Christ,'  (p.  76,) 
but  neither  tells  us,  who  he  intends  are  that  ministry,  nor  what 
he  means  by  those  institutions — whether  he  intends  not  Baptist 
preachers,  and  their  night  dipping,  &c.     Though  for  his  cover 
he  would  make  the  world  believe,  as  if  we  were  really  acted 
and  influenced  by  "  some  Romish  emissaries  to  insinuate  many 
of  their  heresies,  to  distract,  deform,  and  defame  the  Protes- 
tant profession,"  (p.  76,)  which  is  still  slanderous  and  fallaci- 
ous, tending  to  make  us  suffer  by  such  deceitful  and  popular 
insinuations.     As  if  to  vindicate  ourselves  and  our  innocent 
and  just  cause  from  the  perverse  calumnies  of  a  few  peevish 
Dippers  and  Anabaptists,  were  such  an  heretical  crime,  as  to 
distract  and  deform  the  Protestant  professions  ;  and  as  if  these 
distracted  Anabaptists  were  the  Protestants*  principal  repre- 
sentatives.    And  having  abused  us  after  this  his  deceitful  and 
malicious  way,  and  with  his  calumniating  language  against  us, 
our  religion  and  sufferings,  the  summary  conclusion  of  his  me- 
thod runs  thus,  viz. 

«  Cheats,"  and  <'  impostors,"  "  great  impostors,"  (p.  27,  28, 
62,)  "  knave,  knave,"  "  a  false  and  deceitful  man,  and  that  wil- 
fully"— »♦  a  man  false  and  deceitful,  really  false  and  dishonest." 
p.  39,   52,  53,   91.     Before,   his    words   were   against   (1,   W. 
«  deceitful  fellow,"  ''audacious  fellow,"  "impudent  fellow:" 
«  You  are  a  knave,  you  are  a  knave."     And  to  C.   Harris, 
«  you  are  a  cocks-comb  ;"  *♦  I  will  prove  you  a  cocks-comb." 
Such  tinker's  rhetorick  as  this,  he  is  very  ready  at,  when  his 
morose,   eholerick  humour   is   up.      Also  "  blasphemers,"  or 
«  blasphemy"  and  '•  heresy,"  he  is  very  ready  to  charge  men 
with,  when  his  corrupt  opinions  are  opposed.     And  finally,  that 
our  religion  should  be  "  a  mere  cheat,  calculated  only  to  the 
service  of  the  devil."  p.  62.     This  is  the  highest  charge  pro- 
ceeding from  the  height  of  his  rancour  and   malice ;  as  also 
his  notoriously  defaming  our  sufferings,  to  be  for  the  "  satisfac- 
tion of  wills,  lusts,  promoting  carnal  interests,  carnal  advanta- 
ges, outward  gains,"  6cc.  as  before.     Concerning  these  matters 
as   considered  of  together,   i    ajipeal    to   you,    his    brethren, 
W.  Kiffin  and  the  rest.    Xet  honesty  and  conscience  speak. 


523 

whether  they  do  not  savour  of  a  persecuting  spirit ;  and,  whe- 
ther they  are  not  of  an  evil  tendency,  as  before  signified,  to 
stir  uji  persecution  against  us.  And  knowing  that  he  hath 
most  abominably  and  falsely  traduced  our  sufferings,  and  so 
reproached  our  whole  body  as  a  people,  and  that  in  this  pub- 
lic manner  in  his  pampblet,  we  do  expect  that  justice  and 
right  from  you  his  brethren,  as  that  you  should  give  out  a  pub- 
lic testimony  asjainst  his  injury  done  us  and  our  suftVrings  in 
this  case,  and  allows  us  our  consciences  and  religion  therein, 
how  erroneous  and  mistaken  soever  you  think  them.  Other- 
wise, if  you  refuse  to  do  us  this  right,  and  so  connive  at  your 
brother  Hicks'  iniquity,  we  must  look  upon  you  so  far  concern- 
ed in  the  guilt  thereof,  as  not  doing  us  that  right  and  justice, 
that  truth,  equity,  and  reason  require  of  you.  So,  if  you  in- 
tend to  clear  and  acquit  yourselves,  be  ingenuous,  plain,  and 
open  in  this  matter,  which  doth  so  nearly  concern  y(m  ;  Tho- 
mas Hicks  being  a  brother,  and  teacher  among  you,  against 
whom  we  call  for  judgment  and  justice  to  be  done  us,  in  as 
public  a  manner  as  his  abuses  and  injuries  are,  in  print. 

God  knows,  who  beareth  witness  with  my  spirit,  and  is  my 
record,  that  1  bear  no  ill  will  nor  prejudice  to  you,  or  any  of 
you,  whatever  any  bear  towards  me.  And  for  those  things 
wherein  your  brother  T.  Hicks  hath  abused  and  wronged  me, 
I  desire  he  may  repent  thereof,  and  1  wish  he  may  find  a  place 
for  repentance.  As  also  that  you  who  are  concerned  in  society 
with  him,  may  clear  and  acquit  yourselves  of  his  inveterate 
spirit  and  gross  abuses  against  us,  who  bear  love  and  good  will 
towards  you  and  all  m^n,  believing  that  there  are  some  among 
you  that  are  more  tender  and  honest,  and  of  a  better  spirit 
than  T.  H.  for  whose  sakes  I  have  written  thus  much,  and  not 
for  his.  For  he  hath  shown  himself  dirty  and  wicked^  who  hath 
made  no  conscience  to  forge,  and  spread  many  notorious  lies 
and  slanders  against  us. 

How<'ver,  take  notice  of  this,  that  it  will  not  be  reputable  for 
you  to  allow  or  own  him  as  a  teacher  among  you,  nor  for  you 
to  sit  under  him,  (who  hath  no  power  either  over  his  timgue  or 
passion.)  unless  he  repent,  and  as  publicly  revoke,  judge,  and 
condemn  his  gross  errors,  abuses,  lies,  slanders,  and  forgeries, 
as  he  hath  broached  and  spread  them.  And  if  you  suffer  him 
to  go  on  as  a  preacher  among  you,  without  a  public  reproof 
from  you,  and  his  open  recantation,  it  will  lie  upon  you  as 
upholders  of  a  persecuting  spirit,  and  render  you  uncharitable 
and  unchristian  professors  of  Christianity,  fob  suffering  such  a 
notorious  piece  of  wickedness,  as  this  of  T.  Hicks'  to  proceed 
from  among  you  unreproved. 

But  I  really  desire  the  Lord  may  open  your  eyes,  so  that  you 
may  clear  yourselves;  and  that  envy  and  prejudice  may  cease 
and  die  among  yuu^  that  you  may  not  die  and  perish  in  it. 


A  SERIOUS  REFLECTION 

UPON  SOME  or 

WILLIAM  BURNET'S  CHIEF  ARGUMENTS, 

ABOUT  THE 

RESURREGTIOIT  OF  THS  SA]!»IE  FLESH, 

IN  HIS  BOOK   STIXED 
**  THE  CAPIT^VL  PRINCIPLES  OF  THE  PEOPLE  CALLED  QUAKERS.' 


"W.  B. — Jlrg,  1.  "  If  Jesus  Christ  did  rise  again  with  that 
body  that  went  to  the  grave,  then  there  is  a  resurrection  from 
the  grave  of  the  same  body,  &c.  But  Christ  did  leave  the 
grave  empty,  &c.     Ergo." 

Arg.  2.  •*  If  Jesus  Christ  rose  from  the  dead  with  flesh  and 
bones,  yea  wit!i  the  same  flesh  as  was  nailed  to  the  cross, 
(John  XX.  27,)  then  there  is  a  resurrection  from  the  gra\e  of 
the  same  fl«\sh  that  goeth  to  the  grave.  But  Christ  did  rise  in 
the  same  :  Ergo." 

Answer.  'I'his  man's  work  savours  ofjlesh  and  not  of  spirit. 
Tlie  consequence  of  both  his  propositions  is  inconsistent,  and  so 
his  argument  is  fallacious  ;  for  Christ's  flesh  saw  no  corrup- 
tion, being  raised  the  third  day  it  did  not  corrupt  in  the  sepul- 
chre, much  less  turn  to  dust  or  earth  as  others  do.     Therefore 
the  instance  or  comparison  is  unequal   in  this  case,  though  it 
holds  for  a  more  spiritual  end  and  advantage  than  this  drives 
at.     The  apostle  instanced  the  resurrection  of  Christ  by   the 
glory  or  power  of  the  Father,  that  men  might  believe  in  that 
pow»r.     He  did  not  say  that  Christ's  flesh  was  raised  up  the 
third  day,  that  >ou  might  believe  that  the  same  flesh  (as  gross 
part)  of  vours  that  goes  to  the  grave  and  turns  to  dust  shall  be 
so  raised,  as  this  man  aigurs.     For  Christ's  resurrection  was 
preached,  that  their  faiih  might  be  in  Ci()d,  who  raised  him  up; 
that  men  might  in  this  lif.   receive  and  f«^el  the  spiritual  benefit 
thereof  to  their  immortal  souls,  and  so  partake  in  this  life  of 
the  power  of  his  resurrection,  to  be  raised  up  with   Chiist,  in 
order  to  reign  with    him   in  glory   hereafter:  as  for  instance, 
»»  know  ye  not,  that  so  many  of  us  as  were  baptized  into  Jesus 
Christ,  were  baptized  into  his  death  ;  therefore  we  are  buried 
■with  him  by  baptism  into  dea'h,  fl.'at  like  as  Christ  was  raised 
lip  from  the  dead  by  the  glory  of  the  Father,  even  so  we  also 
should  walk  in  newness  of  life."  Rom.  vi.  3.  4.  5,  6,  7,  8,  to  the 
end.     "  An;l  buried  with  him  by  baptism,  wherein  also  you  are 
risen  with  him  through  the  iaith  of  the  operation  of  God,  who 


525 

hath  risen  him  from  the  dead."  Col.  ii.  12, 13.  As  also  to  the 
same  purpose,  read  Rom.  viii.  11  and  x.  9. — Kph.  ii.  1. — 1  Pet. 
iii.  IS,  19,  Zl. — 1  Cor.  xv.  i-5. — Phil.  iii.  10,  11. — 1  C<»r.  vi. 

Ii.— 2  Cor,  iv.  14  — John  vi.  39,40. — Col.  ii.  20,  and  iii.  3,  4. 

Epii.  i.  20,  and  ii.  6. — Col.  ii.  12 — 1  Pet.  i.  3,  21. — Heb.  xi. 
35.— 1  Thes.  v.  10,  11. 

By  all  which  it  is  evident,  that  Christ's  death  and  resurrec- 
tion was  not  preached  for  a  carnal  end,  but  for  a  spiritual  be- 
nefit here,  and  an  eternal  advantage  hereafter. 

But  whereas  our  opposer  carnally  infers  from  Christ's  ari- 
sing, "  a  resurrection  of  the  same  flesh  that  goeth  to  the  grave  :" 
his  shortness  in  this,  and  the  shallowness  of  his  fleshly  appre- 
hension, comes  under  this  further  consideration  :    1.  that  all 
flesh  and  earthly  bodies  of  men  do  not  go  to  the  grave,  in  his 
sense.     It  is  said,  •*  the  dead  bodies  of  thy  servants  have  they 
given  to  be  meat  unto  the  fowls  of  heaven  ;  the  flesh  of  thy 
saints  unto  the  beasts  of  the  earth.    Their  blood  have  they  slied 
like  water  round  about  Jerusalem,  and  there  was  none  to  bury 
them."    Psal.  Ixxix.  2,  3.     See  also  Jerem.  xxxiii.  and  xix.  7. 
Therefore  these  were  not  laid  in  graves  of  the  earth.    It  is  also 
apparent,  that  the  flesh  of  many  is  wasted  away  with  sickness 
before  they  die,  or  their  bones  be  laid  in  the  grave  :  and  like- 
wise many  undergo  such  great  sicknesses  anO  calamities  in  their 
life  time,  as  do  corrupt  and  waste  their  flesh  and  blood,  that  so 
often  as  they  are  restored  to  health  again,  they  have  new  flesh, 
or  renewed  bodies  thereof;  and  then,  what  a  vast  bigtuss  wosdd 
their  bo«lies  amount  to,  if  raiseil  with  all  the  selfsame  flesh  that 
they  had  in  their  life  time  ?     Moreover,  through   great  judg- 
ment and   sore  exercise  David  said,  *'  my  bones  cleave  to  my 
skin."  Psal.  cii.  5.    And  '•  my  knees  arp  weak  through  fasting, 
and  my  flesh  faileth  of  fatne.ss.'*  Psal.  cix.  24.     And  as  Elihu 
signified,  when  man  is  chastened  with  ()ain    up'-n  his  bed,  and 
the  multitude  of  his  bones  with  strong  pain,  so  that  his  life  ab- 
horreth  bread  ;  his  flesh  is  consumed  away,  that  it  cannot  be 
seen  ;   and  his  bones  (that  were  not  seen)  stiek  out  :   his  soul 
draweth  near  unto  the  grave,  &e.  Job  xxxiii.  19,  20,  21,  22. 
Through  such  Judgtnent   and    chastisement,   they    who    have 
known  the  polluted  flesh  ctmsumed  a\\a>,  are  not  so  much  con- 
cerned  for  the  same  flesh,  as  these  our  flishly  oppr)sers  are, 
whereby  they  show,   they   never  experienced   such  chastise- 
ments,  nor  underwent  such  judgment,   that  God   might   hide 
pride  from  tiiem,  and  keep  back  their  soul  from  the  pit.*'  Tlieir 
proud  flesh  would  always  live,  and  be  reserved  to  eternal  glory. 
AVhereas  he  whose  flesh  is  consumed  away,  through  the  c!ias- 
tisenif'nts  ot  the  Lord,  and  who  comes  to  see  that  God  is  gra- 
cious therein  unto  him,  t(»  ••  deliver  him  fr'>m  g'dng  i\n\\n  to  the 
pit,"  who  saith,  «  I  have  lound  a  ransom  j"  it  is  said  ot  such  a 


526 

one,  "  his  flesh  shall  be  fresher  than  a  child's  ;  he  shall  return 
to  the  (lajs  of  his  youth."  Job  xxxiii.  This  is  not  old  flesh 
that  was  consumed  away  through  chastisements  And  as  all 
flesh  is  not  the  same  flesh ;  so  ail  bodies  are  not  of  the  same 
kind,  as  hath  been  fully  showed.  It  were  more  meet,  for  Bap- 
tists and  others,  to  wait  to  see  judgment  and  chastisement  from 
God  upon  tliem,  to  the  consuming  and  wasting  away  of  their 
corrupt  flesh,  than  to  quarrel  for  it,  and  cry,  »•  this  body,  and  this 
very  flesh,  shall  arise  again  out  of  the  grave,  even  as  Christ's 
did,  and  with  these  very  eyes  I  shall  see  God,"  (pointing  at 
their  present  flesh  and  carnal  eyes:)  when  they  do  not  know 
but  that  their  flesh  may  be  divers  times  consumed  and  wasted 
tiirough  judgment  or  sickness  before  they  diej  and  so  often,  in 
the  mean  time,  new  flesh,  or  bodies  thereof,  restored  them,  as 
was  hinted.  Which  if  truly  obtained  as  a  token  of  their  inward 
renewing  unto  God,  were  much  better  and  of  more  concern- 
ment, than  thus  carnally  to  quarrel  for  their  old  corrupt  flesh, 

W.  B.  Arg.  3.  Upon  Job,  chap.  xix.  25,  26,  27.  "  If 
Job  had  that  faith,  that  with  his  flesh  he  should  see  God,  then 
it  w'as  not  in  other  flesh  ;  nor  yet  another  eye,  but  it  was  both 
with  his  flesh,  and  with  his  eye,  that  after  this  life  h^  should 
see  God.  Therefore  do  1  conclude,  that  the  fleshly  body  of 
man  shall  be  raised  (mt  of  the  dust,  to  see  God." 

Answer.  By  all  which  assertion  and  conclusion,  we  may  see 
and  still  conclude,  how  gross  and  carnal  these  Anabaptists  are 
in  their  apprehensions  and  thoughts  concerning  God ;  thus  to 
render  him  visible  to  their  flesh  and  fleshly  eve,  supposing  that 
Job  in  his  belief  herein,  and  God  in  his  being,  were  like 
themselves;  whereas  God  is  invisible  and  an  infinite  spirit, 
not  made  up  of  flesh  and  bones,  to  be  seen  with  flesh  and  car- 
nal eyes.  As  also  the  man  has  perverted  Job's  words,  which 
are,  (as  translated,)  <<  thougli  after  my  skin,  worms  destroy 
this  body,  yet  in  my  flesh  shall  I  see  God,"  Job  xix.  26,  (who 
before  said,  my  flesh  is  clothed  with  worms.  Job  vii.  5.)  It  is 
not,  that  »♦  with  my  flesh,  or  fleshly  body,  I  shall  see  God  after 
worms  have  destroyed  it ;"  but  *♦  in  my  flesh  I  shall  see  God." 
Neitlier  did  Job  quiet  himself  in  his  perplexity  with  the  belief 
that  his  flesh  should  see  God,  as  is  imagined  ;  but  that  he  should 
see  God,  as  afterwards  he  did,  when  he  said :  *♦  I  have  heard  of 
thee  by  the  hearing  of  the  ear  ;  but  now  mine  eye  seeth  thee; 
wherefore  I  abhor  myself,"  &c.  Job  xlii.  5. 

Now  that  wherein  Job  was  quieted,  was,  that  he  knew  that 
his  Redeemer  lived,  who  should  redeem  him  out  of  all  his  trou- 
bles that  he  had  in  the  flesh  ;  and  that  after  his  outward  body 
was  destroyed,  being  out  of  his  perplexed  flesh,  he  should  see 
God  in  an  immortal  state.  He  had  no  reason  to  quiet  himself 
upon  any  confidence  in,  or  concerning  that  flesh,  when  he  was 


527 

So  disquieted  and  perplexed  in  it ;  for  those  v.ords,  cliap.  xix. 
ver.  26,  are  differently  rendered  in  the  margin  thus:  "  After  i 
shall  awake,  though  this  body  be  destroyed,  yet  out  o/my  flesh 
shall  I  see  God."  See  the  margined  bibles  of  the  last  transla- 
tion, with  Hebrew  notes  and  various  translation.  Now  tiiere  is 
a  great  difference  between  seeing  God  witli  my  flesh,  and  see- 
ing CJod  out  o/my  flesh,  alter  it  is  destroyed. 

But  to  these  men  that  believe,  that  with  their  flesh  or  fleshly 
bodies  they  shall  see  God,  he  may  say,  as  he  said  to  the  wicked, 
«  Thou  thoughtest  that  I  \\  as  altogether  such  a  one  as  thyself; 
but  I  will  reprove  thee,  and  set  them  (to  wit,  thy  iniquities)  in 
order  before  thine  eyes.''  Psal.  1.  21.  Yea,  thou  thoughtest  that 
I  was  so  like  thyself,  that  thou  mightest  see  me  with  thy  flesh  and 
fleshly  eyes.  But  thy  thoughts  in  this  were  very  carnal,  and  thy 
apprehensions  very  gross  ;  thou  shalt  find  thou  art  mistaken. 
I  am  an  invisible  all-seeing  Spirit,  that  searches  hearts,  and 
pen»trates  through  the  dark  spirits  and  cogitations  of  men,  to 
bring  their  secret  tlioughts  to  judgment,  and  set  their  evil  ac- 
tions in  order  before  them. 

And  there  were  those  that  saw  Christ's  outward  or  bodily 
appearance,  that  had  ♦♦  neither  heard  the  voice  of  God,  nor  seen 
his  shape."  John  v.  37.  And  Philip  said  to  Christ,  <»  show  us 
the  Father,  and  it  sufticeth  us."  It  was  not  enough  for  them, 
nor  yet  a  seeing  the  Father,  to  see  Chiist's  body  or  person; 
both  Father  and  Son  being  truly  and  savingly  to  be  seen  in 
spirit.  And  said  Christ:  «'  a  spirit  hath  not  flesh  and  bones  as 
you  see  me  have."  The  Jintliropomorphitts^  who  were  Monks 
inhabiting  the  deserts  of  Egypt,  held,  that  God  was  a  person  in 
the  bigness  and  stature  of  a  man,  mistaking  that  saying,  *•  Let 
us  make  man  in  our  image,"  applying  it  to  man's  outward  si- 
militude, (and  so  to  the  blasphemous  Muggletonians,)  and 
therefore  that  God  is  visible  to  the  carnal  eye  and  fleshly  body  : 
from  which  these  Baptists'  doctrine,  of  seeing  God  with  their 
flesh  and  fleshly  bodies,  is  little  different. 

W.  B. — Jirg.i/^  "The  fourth  witness  to  this  truth  is  Martha, 
John  xi.  2*.  Her  brother  Lazarus  being  dead,  she  believed, 
that  he  should  rise  again  at  the  last  day  in  the  resurrection. 
If  the  resurrection  of  dtad  Lazarus,  or  that  of  Lazarus  laid  in 
the  grave,  was  believed  and  assented  to  by  Martha,"  &c. 

Jlnswtr!  That  Martha  had  such  a  belief,  from  the  Jews* 
opinion  of  the  resurrection,  as  she  intimated,  of  Lazarus'  body, 
(\vhich  Christ  did  then  raise,)  is  not  the  matter  in  question. 
But  that  they  and  she  had  it  from  Christ,  or  the  true  and  spir- 
itual understanding  thereof,  doth  not  tlherefore  follow  ;  but 
rather  the  contrary,  from  Christ's  own  following  reprehensivc 
diversion.  Alter  Martha  said:  "  I  know  that  he  shall  rise 
again  in  the  resurrection  at  the  last  day ;"  Jesus  said  unto  her, 


\ 


528 

•<  I  am  the  rpsuiTPctinn  and  the  life,  he  that  helieveth  in  me, 
though  he  were  dead,  jtt  shall  he  Ine;  and  wiiosoevei- livcth 
and  believeth  in  me,  shall  ntvei-  die."  John  xi.  24,  25.  But  our 
oppiiser  was  not  pleased  to  take  notice  of  his  answer  of  Clirist's, 
hut  only  of  Martha's  words  and  belief,  and  thence  to  argue  after 
this  nianner. 

^rg.  5.  ♦*  The  word  resurrection  imjdies  to  rise  again." 
Jinswer.  And  can  this  be  applifdto  nothing,  nor  any  otherwise, 
than  to  that  ver}  flesh,  or  gross  body,  that  returns  to  dust?  Is  not 
Christ  the  resurrection  and  the  life  ?  And  doth  not  to  rise  agaiv, 
imply,  that  man  was  falh^n  before  ?  and  that  ♦»  as  in  Adam  all 
die,  so  in  Christ  shall  all  be  made  alive?'*  And  is  not  [the  term] 
resurrection  applicable  to  that  which  is  quickened  ?  and  must 
this  be  understood  only  of  the  dust  of  dissolved  bodies  without 
any  creation  ?  For  he  saith  :  "  If  God  give  another  body,  and 
raise  not  again  that  body  that  before  was  in  being,  then  it  is  a 
creation,  and  no  resurrection."  So  that,  from  hence,  it  is  a  res- 
urrection of  the  same  dust  of  the  gross  bodies  dissolved,  that 
seems  t(»  be  exjjccted  by  these  men,  and  not  any  creation  ;  and 
therein  is  their  great  mercy  and  comfort,  though  they  do  not 
acquiesce  herein  from  eontentirm  and  quarrelling.  But  in  that 
resurrection,  quickening,  reviving,  changing,  translation,  do  not 
signify  creation,  therefore  they  are  not  apj)licaMe  to  the  dust  of 
bodies  after  dissolution,  though  both  iesurrecti«.n  and  nrw  cre- 
ation be  to  renewed  man.  "  Behold,  I  nirke  all  things  new  ;" 
new  man,  new  creaticwi.  new  h*  av<  ns,  and  m  w  earth,  &c.  But 
this  is  a  mystery  hid  from  corrupt  llesh,  so  much  contended  for 
by  our  present  opposers. 

The  rest  of  his  arguments  and  doctrines  are  mostly  very 
weak  and  ignorant  about  this  point,  jet  comprehensively  an- 
swered in  this  book. 


Here  follow  some  passages  otit  of  a  manuscript  by  W.  B.  against 
me,  with  a  reply,  detecting  his  ignorance  in  confounding  the  car- 
nal  body  and  the  spiritual. 

W.  B.  "  Indeed,  if  G.  Whitehead  hath  found  out  a  body  foF 
Christ  that  is  not  a  carnal  bf)dy,  (which  implies  only  a  fleshly,) 
it  is  such  a  body  that  1  never  read  of  in  the  scriptures.  I  would 
know  what  in  scripture  is  ealhd  the  body,  but  the  flesh  ?  ^•.^v 
take  but  away  the  flesh,  and  where  is  the  body  ?  Aye  but,  saith 
G.  W.  it  is  a  spiritual  bodv  ;  as  if  a  bod\  of  fltsh  and  a  spiritual 
could  not  stand  together.  This  is  his  great  mistake.  The  apos- 
tle could  have  borne  his  testimony  to  this  truth,  that  it  is  the 
body  of  flesh  that  shall  be  raised  spiritual.  1  Cor.  xv.  14,  *3, 


529 

<Itis  sown  a  natural  body,  it  is  raised  spiritual.'  Here  the 
apostle  still  k<'t'ps  to  the  word  if."  6cc. 

Aiiswfr.  riK>  inmsense  and  e  intradictiou  that  may  be  !j;atU- 
ered  fj-om  tliese  passat^es,  is,  tliat  Clirist's  budy  is  a  carnal  spir- 
itual body,  as  if  carnal  and  spiritual  were  both  one  Or.  that 
the  spiritual  body  that  is  raised  or  given  to  the  seed,  is  carnal. 
Let  these  passa.iijt's  be  kept  in  record,  as  the  Baptists'  .l<i'  trine 
and  testimony  ;  whereas  the  apostlr's  own  te8tini:>n>  prov<'s  the 
contrary.  And  W.  B.  has  b' li  ■<!  the  apostle:  "  For  it  is  s)wn 
a  natural  body,  it  is  raised  a  spiritual  ;  and  then-  is  a  natural 
iodif,  and  there  is  a  spirituai  body.**  Here  the  apostle  el«  iirly 
makfs  a  distinction  and  a  difference  bi-twet-n  the  natural  t»ody 
and  the  spiritual.  He  doth  not  say,  "  it  is  sown  a  nat tiral  body, 
and  raised  a  natural  or  carnal  body  als),*'  but  a  spiritual  body. 

He  also  distinguisheth  between  the  bodies  celestial  and  the 
bodies  terrestrial ;  as  those  of  sun,  moon,  and  stars  differ  from 
those  of  men,  beasts,  and  fishes.  Now  you  would  count  hisn  a 
very  blind  philosopher,  that  should  make  no  difference,  but  say, 
they  are  all  one  and  consistent ;  or  that  the  bodies  of  sun,  mxm, 
and  stars,  were  all  one  with  those  earthly  bodies  of  m'^n.  and 
other  creatures.  So  blind,  and  such  i.»;norant  divines  are  these 
Baptists.  He  understands  not  the  diiT  rence  between  the  nat- 
ural body  and  the  spiritual,  any  more  than  if  a  person  should  be 
so  ignorant  as  to  ask,  when  he  sees  the  sun,  or  moon,  or  stars, 
if  these  were  not  men.  or  birds,  or  beasts,  or  fishes,  in  the  firma- 
ment. Or,  on  the  contrary,  if  he  should  see  men,  beasts,  and 
fishes,  to  ask,  if  these  are  not  the  sun,  moon,  and  stars  or  ra- 
ther to  conclude  that  they  are,  because  he  knows  not  whieij  are 
celestial,  and  which  terrestrial,  just  as  this  Baptist  doth  not 
discern  between  bodies  natural  or  carnal,  and  bodies  spiritual. 
But  how  should  he  do  other,  or  see  better,  while  his  mind  is  so 
much  upon  flesh,  and  so  little  upon  spirit;  or  so  much  upon  fl'sh 
and  blood  which  cannot  inherit  the  kingdom  of  God,  and  so  lit- 
tle upon  that  spiritual  birth  or  seed  that  doth  inherit  the  king- 
dom of  glory  and  peace. 

And  as  for  the  Baptists*  argument,  "That  the  apostle  still 
keeps  to  thf  word  it,  as,  « It  is  sown  a  natural  body,  it  is  raised 
a  spiritual ;'  or  •  God  giveth  it  a  body  as  it  plcitseth  him,  and  to 
every  seed  his  own  bodv  :'"  how  evident  is  it,  that  as  the  parti- 
cle it  is  used  as  a  relative  to  both  the  natural  and  spiritual  [vnly, 
it  is  a  mutable  it;  *  for  '» there  is  a  natural  bodv  and  there  is  a 
spiritual  body,"  which  therefore  are  not  the  self  saoit*.  The 
v^ry  parable,  or  instance:,  ofth<'  wheat  and  oth^^r  grain,  may 
confute  his  opinion  herein?     For  is  it  the  very  selfsame  grain 

*  He  takes  it  for  idem,  the  self-same  body ;  but  whgre  b:ith  he  this  eiUier 
from  the  Greek  or  Latin  on  the  place  cited. 

3X 


530 

ef  wheat  that  is  in  the  car  that  was  sown  in  the  ground?  Let 
the  husband  men  judge  him  herein.  To  him  we  ma}  say,  as 
the  apostle  did  in  the  same  case  to  such:  '•  0  fool  !  thousnwest 
not  that  body  that  shall  be,"  &c.  1  Cor.  xv.  And  now  the  words, 
««lt  is  sown,"  imply  a  seed  sown,  in  order  to  a  sprouting  and 
bringing  forth  increase.  Upon  which  it  may  be  queried,  if  that 
body  of  man,  to  wit,  that  of  flesh,  blood,  and  bones,  that  is  laid 
in  the  grave,  or  drowned  in  the  sea,  or  devoured  b}  fire,  and 
some  by  beasts,  &e.  be  the  seed  that  the  apostle  intended,  to 
which  God  giveth  a  body  as  it  pleaseth  him,  yea,  or  nay  ?  If  it 
be  answered  in  the  affirmative,  then  what  body  is  it  that  God 
giveth  to  it,  as  it  pleaseth  him  ?  If  it  be  answered  in  the  nega- 
tive, that  overthrows  the  Baptists'  doefrine  of  the  "  same  flesh, 
blood,  and  bones,''  dec.  which  \V.  JB.  has  not  distinguished  from 
a  spiritual  body. 


THE 

RESURRECTION,  FUTURE  GLORY, 

AND 

rxujcrrr  of  the  saints, 

FURTHER  ASSERTED,  ACC01?D1NG  TO  THE  HOLY  SCRIPTURES  ; 

DISCOTEKIirO 

HOW  FAR  SHORT  OF  THE  TKUE  VISION,  SIGHT,  OR  REVELATION 
TilKKEOF.  Ol'R  PRESENT  OPPOSERS  ARE,  IN  THEIR  GROSS 
THOUGHTS  AND  TRADITIONAL  CONJECTURES. 


Examination  of  Thomas  Danson^s  arguments  and  doctrines  about 
the  resurrection,  future  state,  and  glory  ofbelieverSf 


IN  HIS  SYNOPSIS. 


,  The  resurrection,  as  plentifully  asserted  in  the  scriptures, 
is  n«»t  in  the  least  questioned  by  us,  however  we  be  unjustly 
censured  fur  dentins  it.  Therefore  ti>ere  is  no  necessity  of 
his  argument  to  evince  that,  which,  as  he  saith,  the  scripture 
is  so  plentiful  in  assertinjs;.  Nor  doth  he  evince  it  according  t» 
the  scriptures,  but  varies  from  them,  as  will  appear. 

His  argument.  ♦*  If  the  bodies  that  have  done  good  or  evil, 
must  receive  their  reward  accordingly  ;  then  the  same  bodies 
that  die  must  rise  again.  But  the  antecedent  is  true  ;  there- 
fore the  consequent.'* 

Answer.  This  argument,  (both  antecedent  and  consequent,) 
appears  neither  clear,  nor  grounded  upon  truth,  as  it  places  an 
eternal  reward  upon  the  body,  for  its  temporal  acts,  in  putting 
the  body,  (on  this  account,)  for  man  that  hath  acted  therein, 
who  must  «<  receive  the  things  done  in  the  body."  2  Cor.  v.  10. 
The  mere  terrestrial  b«.dy  is  neither  tJie  subject  retaining  per- 
petual love  or  enmity  to  God,  nor  is  it  the  original  cause  of 
good  or  evil  actions,  therefore  not  the  object  of  eternal  love  or 
wrath.  But  man^  in  his  spiritual  existence,  or  being,  as  spiri- 
tually and  suitably  organized,  (as  it  pleaseth  God,)  is  to  receive 
the  things  done  in  his  body,  according  to  what  he  hath  done, 
whether  good  or  evil,  proper  and  natural  to  the  image  he 
bears,  which  the  soul  carries  along  with  it  out  of  the  earthly 
body  or  house  that  turns  to  dust.  But  see  the  proof  of  his 
antecedent,  ♦«  That  the  bodies,  that  have  done  good  or  evil, 
must  receive  their  reward  accordingly,  is  evident  by  2  Cor.  v. 
10;  and  then  the  consequence  is  ilrio,"  &c. 


532 

Reply.  He  liath  manifestly  perverted  the  text.  It  doth  not 
say,  ♦•  tlic  biciiis  must  receive  their  reward  accord iugljk,'* 
(thou- 11  in  some  sense  it  may  be  granted,  according  to  their 
temporal  actions,^  but,  ••we  must  all  appear  before  the  judg- 
ment seat  of  Christ,  that  every  one  may  receive  the  things 
done  in  iiis  body,  according  to  that  he  hath  done,  whether  it  be 
good  or  bad."  2  Cor.  v.  10.  And  but  a  few  words  before  he 
sai(h  :  "  we  are  eonfident,!  say,  and  willing  rather  to  be  absent 
from  ilie  body,  am)  to  be  present  with  the  Lord."  ver.  8.  Wliere- 
fore  fie  knew  that  they  were  capable  both  of  a  being,  and  re- 
ward witli  the  Lord,  when  absent  from  the  hod\  ;  and  thai  as 
when  in  the  body  they  had  found  acceptance  with  him,  they 
received  tiie  deeds  done  in  the  body  w  hen  out  of  it ;  to  die 
being  gain  unto  them. 

Every  man's  works  shall  follow  him  ;  the  nature  of  them 
shall  remain  in  him,  whether  it  be  good  or  evil,  that  he  li\es 
and  dies  in.  I  he  soul  spiritually  hath  its  proper  organ,  vessel, 
orl)i'd\,  wherein  either  the  habit  of  good  or  evil,  holiness  or 
filtliiness  cleaves  to  it ;  and  wherein  accordingly  it  retains 
either  inerc>  or  wrath,  love  or  hatred  from  (Tod,  when  the 
earthly  mansion  or  house  is  destroyed  and  turned  to  dust,  as  it 
was  ;  there  being  a  house  or  clothing  that  cleaves  more  closely 
to  ihe  soul  than  dust  can  And  it  v\ill  come  to  pass,  that  '•  he 
that  will  be  filthy,  must  be  filth v  still  ;  and  he  thai  is  holy,  let 
him  be  holy  still."  "Behold  I  come  quickly,  and  my  reward  is 
with  me,  to  .^ive  every  man  according  as  his  work  shall  be." 
Rev.  xxii.  II.  12. — Rom.  ii.  6.  And  therefore  ♦'  wo  will  be  to 
their  souls  who  reward  evil  to  themselves,"  (Isa.  iii.  9,;  and 
■whose  souls  d'^light  in  their  abominations  ;  and  •«  tribulation 
and  anguish  upon  every  soul  of  man  that  doeth  evil,  of  the  Jew 
first,  and  also  «»f  the  Gentile  ;  but  glory,  honour  and  peace  to 
every  man  that  woiketh  good,  to  the  Jew  first,  and  also  to  the 
Gentile  "  Rom.  ii.  8,  9.  10.  But  to  proceed  to  V.  D.'s  further 
proof  of  his  antecedent  and  consequent,  w  hieh  to  <'  ordinary 
read  -rs,"  he  saith,"  may  seem  inconsequent,"  by  which  it  would 
seem  he  must  be  more  than  an  ordinary  w  riter.  'I'he  place  he 
cites,  is  Mat.  xxii.  31.  32. 

T.  D,  "  For  the  further  proof  of  antecedent  and  consequent^ 
I  shall  first  explain  the  terms  of  Christ's  argument,  &c.  The 
place  is.  Mat.  xxii.  31,  32.  *  As  touching  the  resurrection  from 
the  dead,  have  ye  not  read  that  which  was  spoken  unto  you  by 
God,  saying,  I  am  the  God  of  Abraham,  and  the  God  of  Isaac, 
and  the  God  of  Jacob;  (iod  is  not  the  (iod  of  the  dead,  but  of 
the  living.'  **  And  it  is  added,  Luke  xx.  38,  ♦»  for  all  live  unto 
him." 

This  passage  he  thus  explains,  viz. 

1.  «  To  be  a  God  to  Abraham,  notes  a  covenant  relation." 


533 

Answer,  True  ;  and  then  it  follows,  that  they  who  are  in  this 
covt-iiant  relaiinn,  are  those  that  live  to  him,  whom  lie  is  ihe 
God  of.  Wherefore  Ahraham,  Isaac  and  Jacob,  and  all  par- 
takers of  the  same  covenant,  live  unto  God,  in  union  of  spirit, 
and  with  the  spirits  of  all  just  men,  thouglj  in  a  more  full 
enjoyment  of  glorv  hereafter;  as,  Abraham,  6cc.  is  not  dead, 
because  God  is  his  God,  and  he  in  possession  of  eternal  glory. 

2.  "  Not  the  God  of  the  dead."  He  saith,  "  that  might  be 
meant  either  of  them  who  are  dead  simply,  or  of  them  that  are 
so  dead  that  they  shall  never  return  to  life  ;  not  in  the  former 
sense,  therefore  in  the  latter." 

Are  we  therefore  to  read  the  words  thus,  viz.  ♦'  God  is  not 
the  God  of  the  dead,  that  are  so  dead  that  they  shall  never 
return  to  life  ;  hut  of  the  dead  that  shall  return  to  life  ?"  And 
then  what  are  those  dead  that  shall  never  return  to  life  ;  or 
those  dead  that  God  is  not  the  God  of,  if  the  living  and  dead 
must  all  be  applied  to  the  outward  or  earthly  bodies?  But  had 
he  been  sensible  of  his  sense  before,  that  •»  to  be  a  God  to 
Abraham,  (and  so  of  the  living,)  notes  a  covenant  relation," 
and  that  Christ  speaks  of  such  as  shall  be  aecountt-d  worthy  to 
obtain  tliat  world  and  the  resurrection,  (Lukf  xx.  35,)  he  luight 
have  understood  that  the  dead,  whom  he  is  not  the  God  of,  are 
such  as  are  strangers  to  that  covenant  relation,  and  live  not  to 
God,  h{»wever  their  souls  be  immortal. 

S.  «*  But  of  the  living,  that  is  (saith  he)  of  them  whom  God 
intends  to  restore  to  life,  or  whose  bodies  live  potentially  ;  not 
only  of  them  whose  souls  live  actually  ;  f(»r  all  live  to  him,"  &c. 

If  "the  living"  must  intend  tlie  terrestrial  bodies  of  Abra- 
ham, Isaac,  and  Jacob,  then  that  denomination  living,  is  given 
to  those  that  are  truly  dead,  as  he  hath  ;  and  then  1  ask.  if  it 
be  good  doctrine,  or  proper,  to  say  that  all  those  dissolved  bo- 
dies do  live  unto  God  P  whereas  in  Christ's  words  there  is  no 
mention  of  their  elementary  bodies,  but  that  the  dead  are  rais- 
ed, and  that  he  is  the  God  of  Abraham,  Isaac,  and  Jacob.  And 
these  were  they  that  lived  unto  him,  wlio  were  counted  wor- 
thy to  obtain  that  world,  and  the  resurrection.  x\nd  it  is  fur- 
ther evident,  that  when  the  Sadducees,  who  said,  ••  there  is  no 
resurrection,  angel,  nor  spirit,"  asked  Christ  about  the  wife, 
"whose,  of  the  seven,  she  sh(udd  be  in  tiie  resurrection!" 
their  thoughts  were  carnal,  and  u[)on  the  carnal  or  earthly 
bodies,  which  Christ's  answer  did  not  gratify  in  his  asserting 
the  resurrection,  as  to  the  state  of  the  righteous  after  this  life. 
He  said,  "the  children  of  this  world  niaer>,  and  are  given  in 
marriage;  but  they  wiiich  shall  be  ccuinted  w(U'tliy  to  obtain 
that  world,  and  the  resurrection  from  (he  d*  ad,  neither  marry, 
nor  are  given  in  marriage.  N^■ifher  can  !lie\  rii*-  any  more; 
for  'hey  are  «'(|oal  'into  the  anu:''ls,  ud  at  <•  'lie  chiidren  of  God, 
being  the  children  of  the  resurrection."  Luke  xx.  55,  36, 


534 

1.  Note  here,  that  he  speaks  of  a  resurrection  state  in  the 
world  to  come,  wherein  the  children  of  God  su  much  excel  in 
their  beings,  that  «» they  are  equal  unto  the  angels,"  whose 
bodies  are  not  such  as  these  earthly  ones  of  the  children  of 
this  w«trld,  wherein  they  marry.  In  that  world  they  are  in 
anothor  capacity,  more  sublime  and  spiritual ;  even  •'  equal 
unto  the  angels :"  whereby  Christ  doth  not  only  assert  the 
resurrection  and  an  immortal  slate,  but  also  the  spirituality 
and  glory  thereof,  far  transcending  this  earthly  state  and  body. 

2.  Thus  considered,  it  is  plainly  implied,  that  there  are  but 
some  that  are  ♦*  counted  worthy  to  obtain  that  world  and  the 
resurrection,"  that  is,  the  children  wf  God,  who  live  unto  him  ; 
as  Paul  saith,  ♦*  if  by  any  means  I  mig!it  attain  unto  the  resur- 
rection of  the  dead."  Phil.  iii.  10,  11.  Now,  to  apply  this  re- 
surrection to  the  terrestrial  body  of  the  righteous,  and  hence 
to  argue  for  immortalizing  that  dust,  to  which  that  body  returns, 
it  implieth,  that  only  the  bodies  of  the  children  of  God,  (who 
are  counted  worthy,;  shall  rise.  And  how  agrees  this  with  our 
opposer's  intention  ? 

3.  Moreover,  while  Christ  intended  by  his  answer,  that  those 
that  were  counted  worthy,  &c.  even  the  children  of  God,  and 
such  as  lived  unto  God,  were  the  children  of  the  resurrection  ; 
and  that  they  cannot  die  any  more,  &c.  this  agrees  with  his 
answer  to  Martha,  (John  xi.  :24,  25,  26,)  *'  1  am  the  resurrec- 
tion, and  the  life ;  he  that  believeth  in  me,  though  he  were 
dead,  yet  shall  he  live  ;  and  whosoever  liveth  and  believeth  in 
me  shall  never  die."  Though  this  be  a  plain  asserting  of  the 
resurrection,  yea,  and  that  of  the  dead  ;  yet  it  is  as  plan  a  di- 
version, as  far  remote  from  the  carnal  and  gross  thoughts  and 
apprehensions  that  the  Jews  in  that  age  had  of  the  resurrec- 
tion, as  his  answer  to  the  Sadducees  was  from  their  gross 
thoughts  about  it. 

Concerning  the  scope  of  these  words  of  Christ  before  cited, 
T.  D.  saith,  "  there  are  different  apprehensions ;  some  con- 
ceive, that  Christ  hereby  proves  the  immortality  of  the  soul, 
[which  the  Sadducees  denied,  as  appears,  (Acts  xxiii.  8,)  for  if 
there  be  no  soul  of  a  spiritual  nature  in  man,  it  must  needs  be 
mortal,  as  his  body,]  and,  by  consequence,  the  resurrection  of 
the  body.  The  Sadducees  denying  the  resurrection  of  the  body, 
because  they  denied  the  immortality  of  the  soul.*  Others, 
that  Christ  intends  only  to  prove  the  resurrection  of  the  body. 
So  Calvin.  Others,  that  Christ  intends  both  directly.  So  Beza 
Diodati."  And  from  these  differences  T.  D.  differently  frames 
his  argument  several  times,  p.  76.  Hence  it  is  observable, 
that  this  man  not  seeing  with  his  own  eyes,  proceeds  to  argue 

*  As  these  interpreters  coQcsive. 


535 

doubtfully  from  the  difTerent  apprehensions  and  conceptions  oi 
others,  viz.  »•  som<  conceiving, 

1.  riiHt  Christ  hereby  proves  the  immortality  of  the  soul, 
and  by  cunsc'quence  *)»dy,  the  resurrection  of  the  body. 

2.  Others,  that  Christ  only  intends  the  resurrection  of  the 
body. 

3.  Others,  that  he  intends  both  directly.'* 

See  how  these  learned  men  and  students  differ  and  oppose 
each  other  in  their  apprehensions  and  conceivings.  And  what 
certainty  can  we  expect  from  T.  D.  their  scholar  ?  And  how 
came  lie  to  undertake  such  a  controversy,  about  such  a  weighty 
and  mysterious  point,  upon  such  dubious  and  uncertain  grounds 
as  only  men's  dift'erent  apprehensions,  conceivings,  and  conse- 
quences can  amount  to  ?  This  argues  more  confidi  nee  than 
knowledge  in  him.  And  T.  D.  varies  his  arguments  there- 
upon, from  his  uncertain  conjectures  and  fallible  judgment, 
as,  with  him  it  is  "  either  thus,  or  else  thus,  or  more  plainly 
thus,"  &c. 

1.  "  I'hey  whose  God,  God  is,  shall  rise  from  the  dead.  God 
is  Abrahanj's,  Isaac's,  and  Jacob's  God.  Therefore  they  (and 
all  other  believers)  shall  rise  again."     Or  else  thus  : 

2.  They  whose  God,  God  is,  after  death  shall  rise  again,  &c. 

3.  Or  the  argument,  may  be  framed  more  plainly  thus,  viz. 
If  God  be  under  a  promise  to  glorify  the  persons  of  Abraham^ 

Isaac,  and  Jacob,  then  their  bodies  must  rise  again.     But  God 
is  under  such  promise.     Ergo.  p.  77. 

Answer.  1.  God  is  the  God  of  the  living,  both  of  Abraham 
and  all  believers. 

2.  They  all  live  unto  God  in  righteousness  here,  and  glory 
hereafter. 

3.  He  that  liveth  and  believeth  in  me,  saith  Christ,  shall  ne- 
ver die. 

These  prove  the  blessed  resurrectiofi  of  the  children  of  God, 
who  are  children  of  the  resurrection.  But  what  proof  hath  he 
produced  of  the  stlf-same  earthly,  numerical  body's  rising? 
His  assertion  is  tl»e  resurrection  of  the  body  in  general.  His 
proof  IS  the  resurrection  of  those  whom  G(jd  is  the  God  of,  viz. 
believers  ;  and  that  their  body  must  be  glorified  :  which  so  far 
as  Christ  intends,  is  granted,  that  "  in  the  world  to  come  they 
are  equal  unto  the  angels,"  what  is  this  to  the  earthly,  elemen- 
tary bodies  of  all  in  general,  whicli  angels  far  siu'mount  and 
transcend  in  glory  ?  Neither  hath  he  by  all  that  he  hath  said, 
proved,  that  the  promise  of  eternal  glory,  he  mentions,  extends 
to  the  same  earthly  body  of  flesh  and  blood,  that  now  is,  after 
being  di.ssolved  to  dust, or  its  first  elements.  Or,  that  it  is  ca- 
pable  of  that  glory  which  is  eternal,  though  the  believer  be  as 
in  his  spirituality,  or  spiritual  body  glorified. 


536 

Now,  as  toiiclung  the  promise  of  God  to  Abraham  and  his 
seed,  it  was  nut  only  of  a  temporal  inlieritanee  or  outward  Ca- 
naan, but  also  of  an  eteinal  iiiberitancf  of  life  and  glorj  ;  for 
the  enjoyment  wlioreof  they  had  a  two-fohl  capacity,  an  out- 
ward and  ail  inward,  a  natural  and  a  spiritual ;  and  so  far  God 
was  their  God  in  each.  But  that  the  eternal  glory  was  promis- 
ed to  the  terrestrial  or  natural  body  of  Abraham,  &c.  T.  D. 
(though  he  runs  on  with  it,  and  takes  it  for  granted,)  merely 
begs  the  question,  as  if  Abraham  in  his  new  spiritual  and  glo- 
rious state  were  but  a  part  of  Abraham  ;  and  consequently  not 
fully  capable  of  absolute  felicity,  without  the  dust  of  his  dissolv- 
ed clothing  being  iaimortalized.  1  undeistand  not  that  they 
will  admit  of  any  ntv  creation  of  it,  to  make  it  a  complete  body, 
who  are  of  the  Anabaptist's  mind.  And  after  the  same  manner 
he  may  as  well  say,  that  all  the  saints,  wiio  are  said  to  be  in 
glory,  are  not  perfectly  in  glory,  but  only  in  part  ,  as,  but  part 
of  Abraham,  part  of  Isaac,  part  of  Jacob,  part  of  Moses,  part 
of  Elias,  part  of  Paul,  &c.  are  in  heaven,  in  glory,  or  in  the 
rest  which  is  glorious,  and  so  of  all  the  others.  As  if,  when 
Moses  and  Elias  appeared  with  Christ  in  the  Mount,  to  Peter, 
&c.  it  were  not  proper  or  true  tosav,  Moses  and  Elias;  but 
part  of  Moses  and  Elias  appeared.  And  what  bodies  appeared 
they  in?  Were  they  human,  earthly  bodies,  or  angelical F 
And  by  this  [doctrine]  they  are  not  as  yet  absolutely  happy,  or 
at  rest,  without  their  little  earthly  mansions  or  tabernacles, 
when  they  must  needs  enjoy  far  better,  viz.  an  heavenly  cloth- 
ing and  mansion,  or  •*  house  eternal  in  the  heavens  ;"  being  the 
more  spiritualized,  they  are  in  a  higher  and  more  meet  capa- 
city for  that  enjoyment. 

T.  D.  2.  *•  God  were  not  fully  Abraham's  God,  or  did  not 
fully  make  good  his  promise,  if  he  glorified  one  part  of  Abra- 
ham, and  not  another." 

Answer.  God,  in  glorifying  Abraham  in  a  spiritual  state,  and 
body  (hat  transcends  all  earthly  bodies,  or  that  part  (as  h'^  ealls 
it)  of  Abraham,  which  is  spiritual,  and  therefore  most  capable 
of  an  eternal  glory,  lie  shows  himself  io  he  Abraham's  G"(l  ;  he 
being  "the  God  of  the  spirits  of  all  fl'sli,"  and  most  eminently 
of  his  children,  and  who  hath  all  souls  in  his  hand.  But  in  an- 
swer to  what  he  saith  hereafter,  let  ns  inquire,  whetlser  the 
promise  of  God  to  xlbraham  and  his  seed,  of  eteinal  s;h*v\  and 
happiness,  cannot  be  made  good  without  the  earthly  and  perish- 
ing organs. 

T.  D.  3.  *«  Nor  were  the  promise,  to  glorify  Abraham's 
soul,  made  good,  without  glorifying  his  body  too;  for  the  hap- 
piness of  the  sold  is  not  perfect  without  tlie  body,  its  denr  and 
beloved  companion  ;  the  soul  having  a  srnna:  desire  and  in- 
clination to  a  re-union  to  the  body,  as  the^echoob^  not  without 


637 

good  ground,  determine.    Vid.  Calvin  Harm.  Evang.  in  Mat'ti 
xxii.  31,  32.     Luke  xx.  38." 

Aiisxver.  It  is  evident  that  this  man  gives  tliis  account,  **  that 
the  happiness  of  the  soul  is  not  perfect  without  the  body,"  not 
from  any  spiritual  sight  of  the  soiiTs  happiness  or  glory ;  for,  in 
page  81,  he  confesses,  that  ♦*  the  different  disposal  of  the  spirits 
of  man  and  beast  is  not  visible  to  the  eye  of  sense,  and  butdim> 
ly  to  the  eye  of  reason  and  faith ;"  although  he  has  taken  up- 
oji  hira,  by  tradition  from  Calvin,  he.  to  assert,  that  the  happi« 
ness  of  the  soul  is  not  perfect  without  the  body.     It  may  be  un- 
derstood, that  they  have  neither  clear  reason,  nor  perfect  faith 
for  this.     And  to  be  sure,  while  he  and  others  assert  it  without 
either,  we  have  no  reason  to  believe  them.     But  to  answer  him 
eiost'ly,  both  Calvin,  T.  D.,  the  schools,  and  divers  Anabaptists, 
are  mistaken  in  this  very  matter,  and  see  not  with  the  eye  of 
true  faith,  either  *♦  that  the  happiness  of  the  soul  is  not  perfect 
without  the  body  ;"  or,  •'  that  the  soul  hath  a  strong  desire  to 
a  re-nnion  to  the  body,"  while  they  intend  the  terrestrial,  ele- 
mentary bodies.     For  this  implies  the   soul  to  be  in  a  kind  of 
purgatory  or  disquietness,  till  the  supposed  resumption  of  the 
body.     And  their  assertion  and  determination  herein  is  eontra- 
rary  to  what  the  apostle  saith  : — 2  Cor.  v.  **  For  we  know,  that 
if  '»ur  earthly  house  of  this  tabernacle  were  dissolved,  we  have 
a  building  of  God,  an  house  not  made  with   hands,  eternal  in 
the  heavens."  ver.  1.  *»  For  we  that  are  in  this  tabernacle,  do 
groan,  being  burdened,"  &c.  ver.  4.     *'  We  are  confident,  I 
say,  and  willing  rather  to  be  absent  from  the  body,  and  to  be 
present  with  the  Lord,"  ver.   8.     And,  said  he,  *«  I  am  in  a 
strait  betwixt  two,  having  a  desire  to  depart"  &c.  Phil.  i.  23. 

See  now  where  the  stress  of  the  controversy  lieth.  It  is  not 
only  between  these  our  opposers  and  us,  but  also  between  them 
and  the  apostle  Paul.  Thus,  Calvin,  the  schools.  Presbyters, 
and  Anabaptists,  determine  and  conclude  «<  that  the  happiness 
of  the  soul  is  not  perfect  without  the  body  ;  and  that  the  soul 
(when  separate)  hath  a  strong  desire  and  inclination  to  a  re- 
union to  the  body."  But,  the  apostle  Paul,  knowing  *♦  that 
when  their  earthly  house  was  dissolved,  they  had  a  far  better, 
namely,  a  building  of  God,  eternal  in  the  heavens."  There- 
fore, in  the  earthly  tabernacle,  they  *'  groaned,  being  burden- 
ed, as  willing  rather  to  be  absent  from  the  body."  By  which 
it  appears,  they  expected  a  more  full  fruition  or  felicity  in  the 
heavenly  tabernacle,  than  in  the  earthly.  Their  souls  did  not 
desire  after  the  flesh,  as  these  opp»»sers  imply ;  neither  had  they 
any  such  delight  therein,  as  fleshly  minds  and  carnal  contenders 
have.  Moreover,  the  apostle  from  the  visions  and  revelations 
of  the  Lord,  saith  :  «*  I  knew  a  man  in  Christ,  about  fourteen 
years  ago,  whether  in  the  bodr,  or  out  of  the  body,  I  can 

S  Y 


538 

not  tell ;  God  knows :  such  an  one  caus:ht  up  to  the  third  hea- 
ven— caught  up  into  paradise,  and  heard  unspeakable  words," 
&c.     2  Cor.  xii. 

From  lunce  consider,  that  beins;  «'  caujfht  np  to  the  third 
heaven,  into  paradise,"  he  doth  not  place  the  sight  and  sense 
ol"  this  condition  upon  the  bod)  ;  for  he  knew  not  whether 
he  w^s  in  the  bod^,  or  out  of  the  body,  yet  knew,  that  he  was  a 
7nan  iji  Christ,  and  in  the  revelation  uj  the  Lord,  L  ut  he  did  not 
concern  himself  about  this  earl  hi}  body  being  so  glorified  in 
lieaven  (»r  pariulise,  as  these  men  do,  and  carnally  thijik, 
who  have  neither  visions  nor  revelations  of  the  Lord  concern- 
ing any  such  state,  but  only  Calvin's  and  the  schoolmen's  de- 
termination, C(mtrar}  to  the  apostles. 

But  the  presumptuous  confidence  of  our  opposers  appears  the 
more,  in  undertaking  to  assert  or  demonstrate  the  future  state 
of  the  soul,  as  not  being  in  perfect  happiness  without  the  body, 
and  as  having  a  stning  desire  after  it,  while  yet  they  neither 
know  the  state  of  llie  soul,  nor  have  had  so  much  as  a  vision  of 
the  glory  thereof,  or  of  the  gloiified  spiritual  state  of  the  saints 
hereafter.  For  visions  and  revelations  they  deem  to  be  ceased 
long  since  ;  and  a  disposal  of  the  spirits  of  men  after  death  is 
«  not  visible  to  the  eye  of  sense,"  and,  he  saitb  :  ♦•  but  dimly 
to  the  eye  of  reason  and  faith."  However,  while  these  men 
cannot  but  appear  themselves  so  dim  in  these  sublime  mat- 
ters, and  that,  while  their  dim  reason  cann<»t  reach  them,  they 
cannot  demonstrate  toothers,  either  that  the  souls  of  the  just 
in  heaven  are  not  yet  perfectly  happy,  or  that  they  have  sueh  a 
"  strong  desire  to  a  re-union  with  the  body  dissolved,'*  they 
show  themselves  imaginary  intruders,  piift  up  in  their  fleshly 
minds,  exercising  themselves  in  things  too  high  for  them. 
And  it  were  better  for  them  to  sit  down  in  silence,  and  wait  in 
the  light  to  have  some  sense  and  knowledge  of  the  true  immor- 
tal life,  to  quicken  them  to  God  ;  and  not  thus  to  busy  them- 
selves with  unprofitable  talk,  brought  forth  from  imaginations 
of  men,  and  not  from  any  true  sight  or  revelation  of  the  condi- 
tions of  saints,  either  here  or  hereafter. 

His  telling  of  "  Abraham's  soul  living  actually,'*  is  true ; 
and  as  true  it  is,  that  his  soul  is  in  perfect  felicity  and  glory  ; 
and  the  more,  being  out  of  the  earthly  taberuHele. 

But  his  saying,  that  the  body  of  Abraham  (or  bodies  of  the 
deceased  believers)  liveth  "  potentially  ;"  for  this  we  have  his 
own  traditional  assertion,  but  not  any  scripture  proof  or  phrase 
that  suits  it,  nor  rational  denxnstration  for  it. 

As  to  his  saying,  that  *♦  if  any  shall  say,  that  Christ's  argu- 
ment, and  his  application  of  it,  pro\es  but  the  resurrection  of 
t!»e  good,''  *cc.  I  say,  his  applicati(m  thereof  seems  but  to  ex- 
tend to  the  good,  as  in  his  saying, "  they  whose  God,  God  is,  shall 


539 

rise."  Yet  he  hath  not  proved  the  rising  of  their  earthly  bo- 
dies, aftoi-  Uiey  are  dissolved  to  dust,  and  reduced  to  th(ir 
firsi  eleiuetits  ;  b;it  »•  tliat  there  is  a  resuiieetion  of  the  goitd  ; 
aoil  who  ot  us  <iu('siit»MS  that?  The  resurrection  of  the  good 
or  of  tlie  just,  being  gh)rious,  and  extending  not  oidy  to 
arising  lut  of  the  fail,  out  of  death  ihat  came  by  it,  out  of  the 
giHve  of  corruption,  whieli  liatli  followed,  yea,  out  of  the  «iust  of 
that  earth,  and  out  ot  all  afflictions  here  ;  but  also  unt(»  an  in- 
heritance of  eternal  glory  hereafter  ;  as,  "  th«'y  that  be  wise 
shall  shine  as  the  hrigiitness  of  the  firmament ;  and  they  that 
turn  many  to  righteousness,  as  the  stars  forever  ai. '.  ever.' 
So  th.it  they  shall  be  so  celestial  and  glorious,  thai  they  shall 
incomparably  excel  these  terrestrial  bodies. 

And  therefore  where  it  is  said,  •*  that  the  Saddueees  and  Qua- 
kers proposition  he,  that  there  is  no  resurrection  from  the 
dead  ; '  tiiis  is  a  falsehood  against  the  Quakers  ;  and  their  suf- 
ferings testify  the  contrary.  If  a  man  should  say,  that  the 
wiieat  or  »»ther  grain  in  the  ear,  is  not  the  selfsame  that  was 
sown  in  the  earth  ;  doth  it  therefore  fidlow,  that  he  denies  the 
arising  of  wheat,  or  any  grain  at  all  ?  Or  that,  when  the  apostle 
In  answer  to  the  question,  that  some  foolishly  put,  said,  "  thou 
fo(d,  thou  sowest  not  that  body  which  shall  be  ;"  doth  it  there- 
fore follow  that  his  proposition  was,  <«  that  there  is  no  resur- 
rection from  the  dead  ?'* 

And  whereas  T.  D.  upon  Eeeles.  iii.  19,  20,  21,  confesseth, 
*«  that  men  are  said  to  be  beasts  in  respect  to  the  mortality  of 
the  body,  which  being  composed  of  the  same  materials  with 
brute  beasts,"  &c.     By  this  the  reader  may  observe  what  kind 
of  body  these  men  are  contending  for,  and  without  which  they 
reckon  the  souls  are  not  perfectly  happy  ;  and  which  they  say, 
«  the  soul  hath  a  strong  deairc  t^^  a  ep. union  with" — **  the  self- 
same body,"  which  is  *<  composed  of  the  same  materials  with 
brute  beasts."     What!     Cannot  the   soul  be   perfectly  happy 
■with«)ut  this  ?     (Ml,  the  gross  conceits  of  these  men  !  And  what 
do  they  place  their  chief  happiness  and  glory  in.  but  in  such  a 
perishing  body,  as  is  composed  of  the  same  materials  with  brute 
beasis,  which   being  dust,  returns  to  the  earth  as  it  was,  and 
the  spirit   unto  God  who  gave  it  ;  (Eeeles.  xii.  7.)  and,  as  he 
truly  saith,  *♦  to  be  disposed  of  as  justice  or   mercy  shall  see 
meet."  But  where  he  saith,  ♦•  as  for  vcr.  21 :  If  they  be  the  athe- 
ist's wor<ls  personated  by  Solomon,  they  note  the  reason  of  his 
opinion,"  &c.    Herein  he  appears  doubtful  whether  they  be  the 
atheist's  words,  or  Solomon's;  f>r  he  dubi(uisly  varies  asjain, 
and  saith,    "  if  they   be  Solomon's  own    words,"  &c.    Judge, 
reader,  is  this  man  fit  to  discourse  of  the  future  states  of  inen, 
or  saints  in  glory,  who,  when  Solomon  speaks  of  the   spirit  of 
man  that  goetU  upwards,  kn5w9  not  whether  he  persunatea  the 


540 

atheist's  words,  or  his  own  ?  When,  too,  he  further  saith, 
<*  the  spirit  shall  return  unto  God  wlio  gave  it,"  (chap,  xiu  7,) 
which  IS  implied  in  his  saving,  «•  the  spirit  of  a  man  goitii  up- 
ward." But  for  men  to  follow  their  own  imaginations,  and 
traditions  of  others,  concerning  the  future  state  of  man,  which 
they  have  no  spiritual  sight  of;  as  also  to  determine,  that  ♦*  the 
soul  (af»er  man's  decease)  hatli  such  a  strong  desire  after  the 
terrestrial  or  carnal  body,  that  it  is  not  perfectly  happv  >\ithout 
it,"  this,  while  they  have  neither  truth  nor  reason  to  Oeni<m- 
strate  it,  doth  really  tend  to  open  a  gap  to  atheism,  and  to  make 
people  atheists,  who  are  not  come  to  know  an  immortal  |)rineiple 
in  t  hemselves  to  depend  upon,  whereby  the  true  knowledge  of  life 
and  immortality  is  lobe  revealed,  without  which  men  are  brutish 
in  their  knowledge,  as  this  man  grants  ;  ♦•  the  difference  bct\\ixt 
man  and  beast  as  to  their  future  state,  not  being  visible  to  the  eye 
of  sense,  as  their  agreement  in  dissolution  is."  Therefore  the  dif- 
ference is  only  truly  to  be  seen  by  a  spiritual  eye, opened  by  the 
divine  light,  whereby  the  spiritual  and  immortal  state  of  man  is 
seen,  and  the  glory  of  the  righteous  beheld  in  the  everlasting  king- 
dom of  God,  which  flesh  and  blood  cannot  inherit ;  neither  can  the 
carnal  eye  see  the  invisible  God.  And  I  must  conclude,  that  while 
T.  D.  from  1  Cor.  xv.  affirms,  ♦<  the  whole  drift  of  the  apostle  in 
a  great  part  of  the  chapter  is,  to  show  that  the  same  body  shall 
rise,"  &c.,  he  doth  but  herein  impose  and  beg  the  question. 
And  I  cannot  at  all  grant  him  his  assertion  to  be  true,  since  the 
apostle  plainly  distinguisheth  between  the  first  Adam  and  the 
second,  the  earthly  and  the  heavenly  ;  the  natural  body,  and 
the  spiritual,  the  celestial  and  the  terrestrial  ;  and  saith,  **thou 
fool,  thou  soweth  not  that  body  that  shall  be  ;  and  flesh  and 
blond  cannot  inherit  the  kingdom  of  God."  How  plainly  do 
these  passages  contradict  nnr  oppusscrs  i  As  also,  is  it  not  evi- 
dent that  (he  man  opposes  himself,  in  granting,  «<  That  the  bodj 
shall  rise  with  so  difl'ering  qualities,  that  it  shall  be  as  unlike 
to  what  it  was  before  as  the  standing  corn  to  the  seed  put  into 
the  earth,  or  as  one  star  is  to  another  in  brightness  and  lustre  ;'* 
how  shall  it  then  be  the  self-same  terrestrial  body  ?  For,  first, 
is  the  standing  corn  the  self-same  seed  that  is  put  into  the 
earth  ?  Secondly,  are  the  bodies  celestial  (as  those  of  sun, 
moon,  and  stars,)  one  and  the  same  with  terrestrial  bodies,  as 
thf)se  of  men,  beasts,  and  fishes?  Verily,  1  find  nothing  in  this 
man's  work  about  this  subject  that  has  any  real  weight  in  it; 
and  what  he  hath  said  of  any  seeming  stress,  it  is  answered  here, 
and  in  my  answer  to  the  rest  I  desire  the  Lord  may  open  all 
their  understandings,  and  so  quicken  their  spiritual  senses, 
that  their  minds  may  be  truly  spiritualized,  that  they  may  be 
more  upon  spirit,  and  less  upon  ihe  flesh,  so  as  to  be  mortified 
nnXo  the  fleshy  that  they  may  know  a  life  in  the  spirit;  where^ 


54i 

in  they  may  live  unto  God  in  riti;hteousne8s  here,  and  glory  here- 
after ;  and  be  admitted  to  sit  down  with  Abraham,  Isaac,  and 
Jacob,  in  the  kingdom  of  God. 

Finally,  in  these  two  questions  much  of  the  controversy  is  re- 
solved about  the  future  rewards  of  souls,  or  of  men  after  disso- 
lution, viz. 

1.  Whether  the  righteous  be  capable  of  perfect  happiness,  or 
the  full  fruition  as  the  glorious  rest,  when  separate  from  the 
earthly  tabernacle  or  terrestrial  body  ;  yea,  or  nay  ? 

This  may  be  considered  and  resolved  in  this  question,  viz. 

Whether  the  angels  of  God  in  heaven,  (unto  which  the  chil- 
dren of  God  and  the  resurrection  are  equal,)  are  in  perfect  feli- 
city and  glory,  who  do  not  exist  in  terrestrial  bodies,  or  whose 
organs  or  clothing  is  not  earthly,  but  heavenly  ? 

2.  Whether  the  wicked  be  capable  of  absolute  misery,  when 
separate  from  the  earthly  tabernacle  ;  yea,  or  nay  ? 

Which,  on  the  other  hand,  by  the  like  reason,  may  be  con- 
sidered and  resolved  in  this  question,  viz.  * 

Wliether  the  devil  and  his  angels  be  not  capable  of  everlast- 
ing fire,  prepared  for  them  without  terrestrial  bodies  ?  And 
then — whether  the  cursed  workers  of  iniquity,  (who  live  and 
die  in  sin,)  are  not  to  be  sentenced  into  the  same  everlasting 
fire.^ 

But  if  it  be  supposed  that  the  wicked  cannot  be  absolutely 
miserable  without  their  earthly  and  elementary  bodies,  and 
that  therefore  they  must  have  them  again,  to  aggravate  their 
torment :  Doth  not  this  then  suppose,  that  their  torment  must 
be  ivoTic  than  that  of  devils,  that  have  not  such  bodies  supposed 
to  ag2;ravate  their  torment  r 

Howbeit,  though  the  judgment  of  the  wicked  be  many  times 
figuratively  expressed,  and  set  out  in  scripture  bj  parables  and 
similes ;  yet  still  there  is  a  reality  of  judgment  and  torment 
therein  signified,  in  apt  resemblance  obvious  to  the  senses  ;  as, 
*♦  Tophet  is  ordained  of  old  ;  yea,  for  the  king  it  is  prepared  : 
he  hath  made  it  deep  and  large ;  the  pile  thereof  is  fire  and 
much  wood;  the  breath  of  the  Lord,  like  a  stream  of  brimstone, 
doth  kindle  it.'*  Isa.  xxx.  33.  And,  **  bind  him  hand  and  foot, 
and  cast  him  into  utter  darkness;  there  shall  be  weeping  and 
gnashing  of  teeth."  Mat.  xxii.  13.  As  also,  ♦»  If  thy  right  eye, 
hand,  or  foot  ofTend,  pluck  it  out,  or  cut  it  ofT,  and  cast  it  from 
thee,  it  being  better  that  one  member  should  perish,  than  that 
the  whole  body  should  be  cast  into  hell,"  «» where  the  wormdieth 
not,  and  the  fire  is  not  quenched.'*  Mat.  v.  29.  Mark  ix.  49,  to 
the  end.  Which  still  argues,  that  the  impenitent  and  wicked, 
are  liable  to  meet  with  real  t<»rment ;  and  that  he  hath  spiritu- 
ally his  proper  being  and  habit,  consistina:  of  such  spiritual 
parts  and  senses,  having  an  evil  eye,  a  polluted  mind,  and  defi< 


542 

led  conscipnce,  covered  with  j^uilt,  pressed  down  with  the  body 
of  sin,  and  perplexed  with  horror,  wherein  he  both  reteiveth 
the  deeds  d<jne  in  the  hodv,  and  is  eapable  of  absolute  misery 
in  the  fire  which  shall  never  be  quenched,  where  the  worm 
dieth  not. 

As  also  it  is  said,  «  The  rich  man  also  died  and  was  buried  ; 
and  in  hell  he  lift  up  his  eyes,  bein.i?  in  torments,  and  seeth 
Abraham  afar  off,  and  Lazarus  in  his  bosom  ;  and  he  eried  and 
said,  father  Abraham,  have  meicy  on  me,  and  send  Lazarus, 
that  he  may  dip  the  tip  of  his  finger  in  water,  and  cool  my 
ton.;^uf' ;  f.>r  [  am  tormented  in  this  flame."  Luke  xvi.  23,  24-. 
Wlun  his  body  was  buried,  yet  he  had  a  sense  (»f  torments  that 
seized  up  )n  him,  and  a  sight  of  the  other's  felicity  whieh  he 
himself  had  lost.  Therefore  as  Christ  said  :  »•  I  say  unto  >nu, 
my  friends,  be  not  afraid  of  theui  that  can  kill  the  body,  and  af- 
ter that  have  no  more  that  they  can  do  :  but  I  will  fore-warn  >ou 
whom  ye  shall  fear;  fear  him,  which,  after  he  hath  killed,  hath 
power  to  cast  into  hell  j  1  say  unto  you,  fear  him."  Luke  xii.  4, 3. 


A  summary  of  the  d^fficultitSf  in  the  'point  in  controversy. 

Finally,  the  controversy  is  run  up  to  these  difficulties,  which 
I  oijiect  upon  our  opposers'  doctrines  and  conceptiims  : 

^.  How  the  self-same  bodies  should  arise  complete,  after  be- 
ing dissolved  to  dust,  without  a  new  creation,  appears  not,  nor 
is  it  demonstrated  by  them. 

2.  If  a  new  creation  of  complete  bodies,  of  the  same  dust  and 
elements  should  be  conceived  or  admitted,  it  is  incredible  that 
God  should  create  any  corrupt,  sinful,  orp<dluted  bodies  thereof 
for  perpetual  torments,  seeing  his  works  are  pure.  And  as  in- 
credible is  it,  that  he  should  make  a  pure  body  to  be  invested 
with  the  former  evil  habit  of  sin  and  corruption,  for  perpetual 
torment  in  hell  fire  ;  and  to  be  sure,  the  first  elements  or  dust  of 
dissolved  bodies,  is  as  pure  as  at  the  first. 

3.  If  infants  be  supposed  to  arise  at  the  stature  of  men,  how 
can  theirs  be  the  sclf-same  bodies  they  were  ? 

4.  How  the  body  of  the  saints  and  children  of  the  resurrection, 
should  be  either  a  celestial,  spiritual,  glorious,  or  angelic  body, 
and  they  *'  equal  to  the  angels  in  heaven,"  and  yet  be  the  self- 
same earthly,  elementary  body  that  dissolveth  to  dust,  6cc, 
Such  a  strange  transubstantintion  appears  not,  unless  that  the 
natural  body, and  the  spiiiiual,  the  terrestrial  and  the  celestial, 
the  human  ^<1  angelical,  be  both  one  and  the  self-same. 

B.  That  the  soul  should  not  enjoy  herself  in  absolute  felicity  op 
misery^  in  perfect  glory  or  contempt,  (in  her  proper  Tessel  or 


613 

dotliina:  spiritually.)  without  the  earthly  clothing,  which  is  dust, 
appeals  tJ'il,  while  the  children  of  the  resiiiiection  are  equal 
unto  the  an.a:els  of  God  in  heaven,  which  are  absolutely  liappy  ; 
and  the  devil  ?m\  his  angels  absolutely  miserable. 

6.  We  cannot  believe  that  the  invisible,  infinite  God,  should 
be  seen  with  the  bodily  or  fleshly  eyes,  after  dissolution;  nor 
that  Job  intended  he  should  see  God  with  iiis  flesh,  or  bodily 
eyes  :  it  beintr  inconsistent  both  with  liis  being  an  invisible^ 
eternal,  or  infinite  spirit,  and  with  the  true  spiritual  sight  of 
hiin  wliich  Job  received.  J()b  xlii.  5. 

7.  That  the  seed  to  which  God  givetlj  a  body  as  it  pleaseth  him, 
(1  Cor.  XV,)  and  the  body  given  to  it,  shoidd  be  one  anti  the  self- 
same earthly  body,  is  a  nonsensical  doctrine,  and  an  apparent 
incongruity. 

8.  I'hat  the  terrestrial  bodies  should  he  so  desirable  to  the 
souls  of  the  rigliteous  after  dissolution,  (for  the  completing  their 
felicity,  and  p»-rfectin.a:  their  fi:Iory,)  appears  plainly  inconsist- 
ent with  their  desiring  here  to  be  dissolved  and  to  be  absent 
from  the  t'ody,  to  enjo>  and  possess  a  building  of  God,  an  house 
eternal  in  the  heavens. 

Or,  that  the  souls  of  the  ri.ehteous  should  be  so  variable,  as  to 
desire  to  be  absent  from  the  body,  and  presently  after  dissolu- 
tion to  desire  the  resuming  of  the  same  earthly  body,  or  a  re- 
union to  it :  this  implicitiv  aceuseth  the  souls  of  deceased  saints, 
with  being  in  thrir  affections  earthly,  and  variable,  and  un- 
quiet, as  in  a  kind  o[ purgatory :  which  we  can  never  assent  to. 


THOMiS  VINCENT'S 

rLLUSTRATIONS 


Which  we  may  look  upon  as  the  sense  of  the  rest,  and  as  the 
explication  of  their  doctrines  and  opinions,  who  are  opposing 
the  spirituality  of  our  testimony  about  the  resurrection. 

[Jlmong  which  some  truths  art  intermixed,  though  his  gross  and 
carnal  conceptions  about  the  point  we  cannot  close  with.] 

HIB  ILLUSTRATIONS  ARE  IN  HIS  BOOK,  ENTITLED  "CHRIST'S  CER- 
TAIN  AND  SUDDEN  APPEARANCE  TO  JUDGMENT." 

Collected  and  placed  in  his  own  words,  as  followeth  ;  for  the  serious  and  spirt- 
tual  minded  readera  to  judge  of. 


T.  V.  "  Give  me  leave  to  illustrate  the  resurrection  a  little  fur- 
ther; and  here  I  shall  endeavour  to  set  it  forth  by  an  allusion  to 
that  notable  place,  Ezek.  xxxvii.  and  ten  first  verses,  (p.  16.)  some- 
thing like  this  will  the  resurrection  be  at  the  last  day.     Now  the 
bones  and  bodies  of  all  former  generations  are  scattered  up  and 
down  in  the  valley  of  the  shadow  of  death ;  some  are  sunk  into  the 
deep,  others  are  buried  in  the  earth ;  the  flesh  is  consumed  and 
resolved  into  its  first  elements ;  and  the  bones  of  some  remain,  of 
others  are  mouldered  into  earth.     Now  when  the  Lord  Jesus  Christ, 
the  Son  of  God,  shall  come  down  from  Mount  Zion,  which  is  above^ 
into  the  valley  of  this  inferior  world,  he  will  prophesy  over  all  the 
bodies  and  bones  of  all  the  children  of  men  that  are  dead,  and 
speak  unto  them   to  live;  he  will  say  unto  them  whilst  they  lie 
rotting  in  their  graves.  Live ;  he  will  say,  Awake  ye  that  sleep  in 
the  dust.    And  Oh,  what  a  noise  and  shaking  will  there  be  then  in 
the  ground  !  what  a  clattering  of  bones  together  in   the  coming  of 
bone  to  his  bone!  If  the  body  had  been  quartered  and  buried,  part 
in  one  place  and  part  in  another,  (as  the  Levite's  concubine,  who 
was  divided  into  twelve  parts,  and  sent  to  the  twelve  tribes  of  Israel, 
and  it  is  likely  buried  in  twelve  distinct  places.)  the  bones  will  fly 
through  the  air  out  of  all  those  places,  and  meet  together  in  one 
body.     Oh  !  what  a  great  part  of  the  air,  water,  and  earth  will  there 
run  into  conjunction,  by  the  command  of  Chiist,  and- be  turned  into 
those  very  bodies  which  were  resolved  into  them  by  death,  and  the 
corruption  of  the  pit  ?  But  with  the  addition  of  such  new  qualities 
as  shall  sublimate,  spiritualize,*  and  refine  them  from  all  that  dreg- 
gishness,  and  ill  humour  that  shall  be  the  foundation  of  any  sick- 

*  Note.  Tlien  not  the  sune  i^oss  bodies ;  but  as  a  pure  extract. 


545 

uess  or  death  forever,  then  the  bones  will  come  together,  and  be 
maile  like  stdiies  tor  streiii^tli  ;  tlien  the  sin-  us  will  L-e,  a>  it  were, 
iroiJ  sinews,  and  ti>e  flesli,  brasss.*  Such  strength  will  be  |>ut  into 
them,  as  I  conceive,  is  not  t(i  be  (ourui  in  the  strongest  creatures 
which  hitherto  God  hath  made,  that  they  might  be  fitted,  the  i'odies 
of  the  righteous  tor  an  eternal  life  of  happiness,  and  bearing  the 
glory  of  heaven  ;  tlie  bodies  of  the  wicked  for  an  ettrnal  lite  of 
misery,  and  bearing  the  toron-nts  of  hell.  p.  17,  18.  But,  what  a 
stirring  will  there  be  in  the  eartli  r  Those  which  are  alive,  will  won- 
der to  see  such  a  strange  metamorphosis  of  the  ground — to  feel  men. 
and  women  stirring  and  moving  under  their  (eet,  arisiiig  and  croud- 
ing  for  room  am(>ngst  them  .'^  Then  will  the  Lord  bring  down  all  the 
souls  of  the  righteous  which  have  been  in  paradise  with  him  many 
years,  and  they  shall  find  out  their  own  bo<lies  ;  and  he  will  «ipeft 
the  prison  of  hell,  and  let  out  the  souls  of  the  wicked  f(»r  a  while, 
that  they  also  may  find  out  their  own  bodies,  p.  19.  The  book  of 
God's  remembrance  will  be  opened.  This  we  are  to  understand  in 
a  spiritual  sense;  nott  as  if  tliere  were  a  real  book,  which  God  did 
make  use  of  for  his  remembrance  of  things,  as  men  do  who  have 
frail  and  weak  memories,  p.  22.  The  spirits  of  all  the  just  men  and 
women  made  perfect,  shall  then  come  down,  and  enter  again  into 
their  old  habitations,:]:  (p.  31,)  when  the  soul  left  the  body  vile  to 
putrify  and  corrupt  in  the  giave,  and  shall  find  it  come  forth  more 
bright  and  glorious  than  gold§  after  it  hath  been  refined  in  a  fur- 
nace. If  the  love  between  the  soul  and  the  bridy  were  so  great, 
when  the  body  was  so  vile,  and  the  soul  so  sinful,  what  will  it  be 
when  both  are  glorified  .^  If  the  conjunction  between  the  soul  and 
body  were  so  sweet  when  the  body  was  so  frail  and  subject  to  «ieath, 
and  the  soul  a  spiritual  and  never-dying  substance,  what  will  it  be 
when  the  body  shall  be  made  immortal,  and  in  soiuo  sort  spiritual. Ij 
p.  32.  No  sooner  are  t'ley  awakened,  and  risen  out  <if  their  giaves, 
but  they  are  entertained  by  angels,  those  holy  and  exceller/t  crea- 
tures, when  before  in  the  body  they  were  too  low,  and  unfit  fur  their 
ac(|uaintance ;  but  they  will  then  know  them,  and  be  able  t«i  dis- 
cern the  beauty  of  those  lovely  spirits,  p.  S3.  They  will  arise  like 
so  many  shining  suns^  out  of  t!ie  earth,  p.  34.  They  admired  to 
see  the  saints,  and  to  see  themselves  so  transformed,  p.  36.  He 
will  bring  the  keys  of  death  and  hell  along  with  him,  and  open  both 
these  prison  doors,  not  to  give  liberty  and  release  to  the  prisoners; 
but  as  prisons  are  opened  at  assizes,  to  bring  them  forth  unto  judg- 
ment** he  will  open  the  prison  of  hell,  and  all  the  souls  of  the 
wicked  shall  come  forth  like  so  many  locusts  out  of  the  bottomless 
pit.     And  he  will  open  the  prison  of  the  grave,  and  all  their  bodies 

♦  Which  cannot  be  this  same  flesh. 

■|-  "■  ot  ?    V\'hy  are  we  not  then  to  have  as  spiritual  a  sense  of  the  resurrection  ? 

+  Nay,  they  shall  have  far  belter. 

^  A  glory  exctlliiifj  that  of  these   earthly  bodies. 

P  Not  only  as  spiritually  qualified  ;   but  as  a  spiritual  body. 

1  U  h'cli  excel  all  t(  rrtstnal  bodies. 

**  Concernuig  the  judgrnent  of  the  w  icked. 

3Z 


546 

shall  creep  like  so  many  ugly  toads  out  of  the  earth,  and  then  soul 
and  body  shall  be  joined  together  again.  And  this  meeting  will  be 
sad  beyond  expression.  Then  the  meeting  of  the  souls  and  bodies 
of  the  wicked  will  be  doleful,  p.  46,  47.  It  is  said  that  the  \ile 
bodies  of  the  righteous  shall  be  made  like  unt(»  Christ's  body  in 
beauty  and  glory,*  but  the  bodies  of  the  wicked  will  have  another 
hue  and  fashion.  If  it  were  possible  to  fashion  bodies  like  devils, 
those  impure  and  foul  spirits,  such  spiritual  bodies  the  wicked 
should  have.  Be  sure  their  bodies  shall  have  no  glory  put  upon 
them  ;  but  as  they  lay  down  vile  bodies,  they  shall  rise  up  far  more 
vile.f — The  bodies  of  the  wicked,  most  probably,  will  be  swarthy, 
black,  ugly,  monstrous  bodies,  p.  48. — The  blackness  and  dread  of 
the  soul  would  quicklv  appear  in  their  countenance  ;  besides  the  im- 
pressions which  the  fire  of  hell  will  have  upon  them.  And  if  the 
body  be  black,  how  black  will  the  soul  be,  after  so  long  abode  with 
foul  devils  in  the  lower  regions  of  darkness  .''  And  when  such  loul 
souls  and  such  vile  bodies  meet,  what  a  meeting,  what  a  greeting 
will  there  be  !  We  may  fancy  a  kind  of  language  to  be  betw  een 
them  at  that  day  ;  the  soul  to  the  body,  come  out  of  thy  hole,  thou 
filthy  dunghill,  flesh  ;  for  the  pampering  and  pleasing  of  whom.  I 
have  lost  myself  for  ever;  who  hast  stolen  away  my  time,  and 
thoughts  and  heart  from  God,  and  Christ,  and  heavenly  things,  to 
feed,  and  clothe,  and  cherish  thee,  and  make  provision  to  satisfy  thy 
base  deceitful  lusfs,  when  1  should  have  been  making  provisioti  for 
thine  and  mine  everlasting  happiness.  Awake,  and  come  fortli  of 
the  dust,  thou  bewitching  dirty  flesh,  who  didst  lull  me  asleep  so 
long  in  thy  pleasing  chains,  until  thou  didst  suddenly  open  thy  doors 
and  thrust  me  out,  where  I  was  awakened  in  torments  before  I  was 
aware ;  now  I  must  come  into  thy  doors  again,  that  thou  mayest 
share  and  taste  the  bittei  issue  of  sinful  pleasures  and  delights  :  and 
O  how  will  the  body  be  affrighted,  so  soon  as  the  soul  is  entered. 
p.  49 — The  body  to  the  soul — And  hast  thou  found  me  out,  O  my 
enemy  .''  Couldst  not  thou  have  let  me  alone,  to  lie  still  at  rest  in  this 
sweet  sleep.''  Hast  thou  used  me  as  a  slave,  and  empl(>yed  all  my 
members  as  servants  of  iniquity  and  unrighteousness,  and  art  thou 
come  now  to  torment  me  .''  and  is  this  the  fruit  of  all  the  pleasures 
we  have  taken  together  ?  shouldst  not  thou  have  been  more  wise,  and 
provided  better  for  thyself  and  me  ,''  O  !  what  cries  and  shrieks  will 
the  tongue  give  forth,  so  soon  as  it  hath  recoveied  its  use  !  p.  50. 

2.  The  second  antecedent  to  the  judgment  of  the  wicked,  will  be 
their  meeting  with  devils — to  entertain  them  at  their  resurrection; 
and  then  they  will  not  appear  unto  them  like  angels  of  light,  as 
sometimes  here  they  have  done  ;  (p.  50,)  but  they  will  spit  forth  their 
venom  and  malice  then  in  their  faces  :  possibly  they  may  buffet  their 
bodies,  and  lay  painful  strokes  upon  them  :  surely  t!»ey  will  terrify 
their  souls  for  those  sins  they  have  drawn  them  unto  the  commission 
of.  p.  51. — How  will  they  be  affrighted  at  the  apparition  of  so  many 

•   Which  is  not  carnal,  but  spiritual. 
t  And  who  must  make  so  vile  and  like  devils ' 


547 

ievils  about  them? — when  they  shall  lash  their  spirits  with  horrible 
scourges,  vyhen  they  shall  seize  upon  their  bodies,  and  tear  them 
anil  drag*  them  to  the  judgment  seat,  and  their  is  none  to  rescue 
and  deliver  them. 

3.  The  third  antecedent  to  the  judgment  of  the  wicked  will  be 
their  meeting  one  with  another — O  what  an  innumerable  company 
of  rebels,  ^ind  traitor?,  and  vdlains  will  then  be  got  together  ?  How 
fiercely  and  horribly  will  they  look  one  upim  another?  And  if  they 
speak,  what  language  of  hell  will  there  issue  forth  of  their  lips? 
Thev  may  -ueet  with  their  old  companions  and  fellow-sinners;  but 
it  will  not  be  like  such  as  they  now  call  meetings  of  good  fellowship, 
•when  they  get  t«n;^ether  in  a  tavern,  and  ale-h«)use,  or  some  house  of 
"wickedness,  to  drink,  and  sing,  and  dance  and  sin,  and  make  merry 
in  tlie  pleasing  of  their  flesli ;  they  shall  not  then  have  ale.  and  wine, 
and  women,  and  music,  or  any  incentives  to  mirth  and  sensual 
pleasures — O  the  angry  countenances  the  wicked  will  have  on  that 
day! — O  the  angry  speeches!  How  will  they  rage  and  storm  at  one 
another,  p.  52. — (J  the  horrible  noise  that  will  be  amongst  the  damned 
crevv,  when  they  are  got  together!  It  may  be  from  words  tliey  fall 
to  bhivvs,  and  tear  one  another's  hair,  and  spurn  at  one  another's 
bellies,  and  bite  one  another's  flesh,  and  even  claw  out  one  another's 
eyes;t  we  cannot  conjecture  so  much  of  the  misery  of  the  wicked, 
as  will  be  on  that  day.  p.  53. — Friends  will  be  together  at  that  day 
as  at  other  times;  some  will  be  in  churches  together,  it  may  be 
ministers  preaching,  and  people  hearing,  as  vou  are  hearing  me  this 
day  :  suppose  that  the  heavens  should  just  now  open,  and  you  should 
hear  the  sound  of  the  last  trumpet,  thpn  all  jnu  that  ore  believers, 
would  immediately  be  caught  up  into  the  clouds;  but  all  you  that 
are  impenitent  and  unbelievers,  would  be  left  behind:  what  terror 
would  fall  upon  you,  to  see  us  caught  away  from  you  ?\  It  may  be 
some  of  you  might  come  hanging  about  me  and  others,  when  you  see 
us  arrayed  in  shining  garments;  ()  take  us  up  along  with  you! 
What,  will  you  leave  us  behind  ?  Alas  !  what  can  I  do  for  you  then  ? 
p.  54. — I  came  with  oil  often  to  sell§  from  my  Lord  and  Master; 
and  you  might  have  had  it  for  nothing;  you  might  have  bought  it 
with<mt  moneyll  and  without  price  ;  but  then  you  slighted  and  re- 
fused all  proffers  of  grace  which  were  made.  p.  56.  Alas!  Why  do 
you  hang  about  me  with  tears  and  weeping !  What  can  1  do  for  you 
now  ?  Can  I  carry  you  all  up  with  me  in  my  arms  ?  If  all  of  us 
together  could  hand  and  help  some  of  you  up  into  the  air  with  us, 
and  bring  you  into  the  presence  of  our  dear  and  glorious  Redeemer, 
with  what  confidence  could  you  stand  before  him  ?  with  what  face 
could  you  look  upon  him,  when  you  are  so  black  and  filthy  ?  VVould 
not  your  looks  betray  you  to  be  none  of  our  number?    Would  not 

*  Anil  who  must  drag  the  devils  to  judgment  then,  if  they  must  be  so  officious 
for  justice  ? 

■J-  What  sad  work  is  here  ? 

4;  He  thinks  of  a  ^ood  place  for  himself  however. 
§  Ualher  an  empty  talk  to  sell  at  a  dear  rate. 
^  I  Presbyters  are  not  wont  to  be  so  frect 


548 

your  biack  and  trembling  joint'^  speak  what  you  are  ?— CouUI  we 
carry  you  up  with  us  ?  If  you  slioulil  lay  hoid  on  us,  would  not  the 
auijels  soatcli  us  out  of  your  aruis  r  or  would  not  devils  tear  you 
away  frttin  us?  p.  58. — The  saints  are  all  risen,  and  have  put  on 
tlieir  y;l<>rious  attire,  and  we  are  called  for:  It  is  your  own  faults* 
that  you  did  not  help  to  fill  up  tnis  number,  p.  .i9. — The  whole  innu- 
merable company  of  saints  shall  attend  Christ  in  white  sliining  gar- 
ments, with  bodies  like  unto  Christ,  more  beautiful  and  glorious  than 
the  most  splendid  attire  can  make  them.  p.  66. — The  accusers  of, 
and  witnesses  against  the  wicked,  they  will  be,  1  God.  2.  Men. 
o.  Devils.  4.  I'hemselves.  First,  God's  justice  will  arraign  the 
wicked  before  the  judgment  seat  of  Christ,  p  78. — 2.  God's  good- 
ness, and  bounty  and  patience  will  accuse  them. —  3.  God's  omni- 
science will  be  a  witness  ajrain'^t  the  wicked  at  the  day  of  judg- 
ment, p.  79. —  1.  Ministers  will  be  the  accusers  and  witnesses  against 
the  wicked,  p.  80. — -3.  The  godly  friends  of  the  wicked  will  be  their 
accusers,  and  witnesses  again.st  them. —  l.The  believing  husband 
w  il  tiien  accuse  and  witness  against  his  unbelieving  wife.  p.  83. — 2. 
The  believing  wife  will  then  accuse  her  unbelieving  husband,  p.  84. — 3. 
B  lieving  parents  will  witness  against  tlieir  ungodly  children,  p.  85. 
g.  The  ungodly  friends  and  companions  of  the  wicked  will  at  that 
day  be  their  accusers,  ;ind  witness  against  them. —  3  Devils  will  be 
the  accusers  and  witnesses  against  the  wicked,  p.  86. — 4.  The  wick- 
ed will  be  accused  by  themselves,  their  *nvn  thoughts  shall  accuse 
them  in  the  day  when  God  sliall  judge  the  secrets  of  men  by  Jesus 
Christ;  their  own  consciences  will  accuse  them,  and  be  as  a  hou- 
sand  witnessos  against  them  :  they  will  find  all  tlieir  sins  registered 
in  that  bonk  ;  and  that  book  will  then  be  opened,  and  they  will  not 
be  able  to  deny  one  word  of  what  they  shall  find  there  recorded, 
concerning  the  conviction.  Suppose  that  this  very  day  were  the  day 
of  judgmeiit,  and  in  this  very  church  were  the  judgment  seat; 
that  here  were  a  great  white  throne,  and  the  Lord  Jesus  Christ  sit- 
ting upon  it  in  his  iilory,  with  millions  of  holy  angels  about  him,  and 
ali  the  saints  in  white  at  his  right  hand  ;  and  on  his  left,  all  the  wick- 
ed gathered  together  into  one  body,  as  it  will  be  at  the  last  day  ;  and 
the  judge  should  cry  with  a  loud  voice,  bring  the  prisoners  to  the 
bar,  bring  the  sinners  to  ju<lgment,  fp.  87,)  and  so  summon  and  con- 
"vict  particular  sinners.  I.  Come  forth  all  ye  ignorant  persons,  who 
have  not  known  the  Father,  nor  me,  nor  the  mysteries  of  salvation  ; 
who  lived  in  darkness,  and  loved  darkness,  and  hated  the  light,  lest 
your  deeds  should  hereby  have  been  reproved — had  you  an  ear,  and 
yet  not  hear,  so  as  to  learn  ?  Had  you  an  eye.  and  yet  not  see,  so 
as  to  understated  .►*  And  if  you  were  naturally  blind,  had  not  I 
eye  salve  .''  Could  not  I  have  opened  your  eyes  .''  Was  1  not  wil- 
ling .^t  Did  I  not  stand  in  the  gates  to  call  up(m  you  }  How  long 
ye  simple  ones  will  you  love  simplicity,  and  fools  hate  knowledge? 

*  Is  it  so  ?  Then  God  did  not  decree  it  as  his  own  mere  will  and  pleasure. 
Farewell  personal  election  and  leprobation. 

t  Was  he  so?  Good  doctrme.  But  then  he  did  not  decree  their  damnation 
frem  eternity. 


549 

Turn  unto  me,  and  I  will  pour  out  my  spirit  upon  you,  and  make 
known  my  words  unto  you  ?  Have  you  iiei;lected  me  throujrh  igno- 
rance ?  Is  not  your  fault  double,  because  you  liave  neglected  know- 
ledge too?  Did  not  you  bate  knowletlge,  and  tberetore  disregarded 
it?  Did  not  you  love  sin,  and  therefore  shunned  the  light*  which 
■would  have  discovered  it,  and  disturbed  you  in  your  wicked  courses  ? 
Have  you  liked  darkness  so  well  ?  and  is  it  not  fit  then  that  vou 
should  go  to  the  place  where  tliere  is  blackness  of  darkness  forever? 
Take  them  devils,  bind  them  hand  and  foot.  2.  Come  forth  all  ye 
slothful  and  unprofitable  persons:  had  not  ve  talents  comnutted  to 
you  for  my  use  and  service  ?  and  what  have  ve  done  with  them  ? 
did  you  bury  them  in  the  earth.f  p-  88,  89.  Did  not  hell  gape  for 
you  long  ago.  and  devils  long  for  this  time,  when  you  should  be 
tielivered  into  their  powers  ?  T.ikp  them  devils,  bind  them  hand  and 
foot.  5.  Come  forth  all  that  have  neglected  family  worship,  and 
never  sought  after  God  in  your  closers,  p.  90.  If  you  had  not  ability 
to  pray  at  first  with  others,  might  not  you  have  attained  it,  had  vou 
used  to  pray  by  yourselves.  ^\  as  it  curiosity  and  elegancy  of  words, 
that  God  so  much  looked  for  ?  Would  not  sighs  and  grtians  have 
been  understood  ?  p.  91.  Take  them  devils,  bind  them  hand  and 
foot,  4.  Come  forth  all  ye  sai)l)ath-breakers,  you  that  have  spent 
the  day  in  sleeping,  in  eating  and  drinking  to  excess,  wh(»  instead  of 
holy  meditations  have  been  thinking  and  contriving  your  worldly 
business,  instead  of  religious  conferences,  p.  95.  Take  them  devils, 
bind  them  hand  and  foot.  5.  Come  forth  all  ye  swearers,  and  pro- 
faners  of  the  name  of  (lod.  p.  94.  Take  them  devils,  bind  them 
hand  and  foot.  6.  Come  forth  all  ye  scoffers  at  religion,  and  the 
zealous  professors  thereof,  p.  95.  Take  them  devils,  bind  them 
hand  and  foot.  7.  Come  forth  all  ye  persecutors  of  my  disciples,  p. 
96.  Take  them  devils,  bind  them  hand  and  foot.  8.  Come  forth  all 
je  intemperate  and  licentious  persons,  p.  97.  Come  forth  all  ye  glut- 
tons, p.  98.  Come  forth  ye  drunkards,  p.  99.  Take  them  devils, 
bind  them  hand  and  foot.  9.  Come  forth  all  ye  a-lulterers  ;  come 
forth  all  covetous  persons  |  whose  treasure  and  heart,  and  hope,  and 
confidence  hath  been  in  earthly  things,  who  have  made  the  world 
your  God.  p.  100.  Take  them  devils,  bind  them  hand  and  foot. — 
10.  Come  forth  all  ye  unmerciful  person*,  p.  101.  Take  them  devils, 
bind  them  hand  and  foot.  1 1.  Come  forth  all  ye  unrighteous  persons, 
who  have  wronged  widows  and  orphans  :  who  have  over-reached 
your  neighbours  in  your  dealings;  who  have  heaped  an  estate  toge- 
ther by  unrighteous  practices,  who  have  squeezed  and  oppresseil  the 
poor, 'H  take  them  devils,  bin<l  tliem  hand  and  foot.  12.  Come  forth 
ye  liars  ;  you  who  have  taught  and  accustome*!  yourselves  to  this 
sin.  p.  103.  Take  them  devils,  l)ind  tliem  hand  and  loot.  13.  come 
forth  all  ye  slanderers  and  backbiters,  (p.  104,)  take  them  devils,  bind 

♦  True  ;  then  the  true  light  was  freely  given  to  them,  to  show  them  the 
way  out  of  evil. 

t  That  was  tlieir  fault  still  and  not  (iod's  decree. 

^   What  will  become  of  the  covetous  i)riests  and  Presbyters  then  '' 

§  And  so  did  many  of  the  presbyters  when  parish  priests. 


550 

them  hand  and  foot.  14.  Come  forth  all  ye  pfoud  and  Jtmbitious 
persons,  (p.  10.^,)  take  them  devils,  bind  them  hand  and  foot  15. 
Come  forth  all  ye  envious  and  malicious  persons,  p.  i()6.  Take 
them  devils.  16.  Come  forth  all  ye  wrathful  and  C(mtt'ntiou3 
persons.  Take  them  devils.  17.  Come  forth  all  ye  civil  and  mo- 
ral* persons,  p  108.  Take  them  devils.  18.  Come  forth  all  ye 
hyp<»crites.  p.  110.  Take  them  devils.  19.  Come  forth  all  ye 
backsliders  and  apostates  from  me  and  my  ways;  you  that  turn- 
ed back  to  ways  of  profaneness,  and  open  wickedness,  after  some 
time  of  profession,  p.  111.  Take  them  devils.  20.  Come  forth 
all  ye  impenitent  persons  and  unbelievers,  p.  114.  Take  tl»em  devils. 
p.  115.  And  when  the  sentence  is  pronounced  by  the  judge  upon 
the  wicked,  O  what  direful  shrieks  will  they  give  forth  !  With  what 
horror  will  they  cry  out,  liow  shall  we  be  able  to  endure  the  devour- 
ing flames,  and  everlasting  burnings  of  hell  .''  p.  1 17.  The  torment 
of  the  boiiies  of  the  wicked  will  be  dreadful,  through  the  sense  of 
the  fire  which  will  be  kindled  about  them,  and  burn  more  horribly 
than  Lo'ndon's  tire  did,  when  it  had  got  into  the  heart  of  the  city. 
Their  torment  will  be  greater  than  if  scalding  lead  (p.  35)  were 
poured  into  their  bowels  ;  than  if  they  were  torn  in  pieces  with 
wild  horses;  tiian  if  their  breasts  were  ripped  up,  and  their  hearts 
were  plucked  out  with  burning  pincers  ;  it  will  be  worse  than  if  thej 
were  cast  into  a  chaldron  of  boiling  pitch  or  lead  ;  or  put  into  Pha- 
laris'  bull,  or  Nebuchadnezar's  fiery  furnace,  (p.  136)  and  every 
member  of  the  bodies  of  the  wicked  will  be  tormented.  O  how  will 
their  eyes  glaze;  their  tongues  roar;t  their  hands  and  feet  fry ; 
their  flesh  roast  ?  No  part  will  be  free  from  the  devouring  flames 
of  this  horrible  burning  fire.  p.  137. 

*  An  uncharitable  sentence- 

t  The  guilty  conscience  and  defiled  mind  is  attended  with  such  imaginations 
of  torments,  which  though  they  are  not  real,  but  imaginary,  yet  they  produce 
a  reul  torment  and  hon-or  to  some  ;  and  in  these  things  appears  an  image  of  that 
future  darkness  that  the  wicked  will  have  their  due  rewards  in.  But"  these  fright- 
ful stories  of  T.  Vincent's  do  not  frighten  people  out  of  their  sins,  nor  reach 
their  consciences  ihv  that  end.  They  must  be  directed  to  the  liglit  which  dis- 
covers sin,  and  disturbeth  men  in  their  wicked  courses  ;  (as  he  confesseth  ;  to 
this  tliey  must  come,  and  bring  their  deeds,  whoever  escape  damnation,  or  at- 
tain to  the  blessed  resurrection  and  future  glory.  From  a  true  sense  and  know- 
ledge of  the  terrors  of  the  Lord,  men  maj'  be  persuaded  from  evil  to  good  ;  and 
their  hearts  become  broken  with  a  sense  of  his  goodness  therein;  when  mere 
dreams  and  fancies  will  not  fright  them  to  heaven ;  nor  truly  reduce  them 
from  any  sin  or  evil. 


SOMETHING  FOR  THE 

SPIRITUALITY  OF  THE  IIESURRECTION; 

BEIXG  SOME  PASSAGES 

TOUCHING  THE  NATURE  OF  THE 

BODY  OF  CHRIST, 

APTEKHIS  RESURHECTION  AND   ASCENSION;  WHOSE  GLORIOUS 
BODY  OURS  SHALL  KESEMBLE. 

Out  of  H.   Moor's  Seaich  into  the  Nature  of  a  Glorified  Body.   Apol.  chap.  5, 
page  494,  of  his  Modest  Inquin  into  the  Mystery  of  Iniquity. 


THE  CONTENTS. 

That  if  is  a  Iipavenly  hody  of  an  angelical  property,  a  spiritual  body, 
a  Cflestial  body  :  that  the  lieavfv/iness  of  the  "'lorified  tod;,  imparts 
the  l)rif;htness  and  splendour  thererf :  that  the  lucidity  of  these 
bodies  is  also  testified  hy  ancient  fathers  ;  he  forbears  to  affirm  it 
to  consist  of  terrestrial  flesh  and  bones,  but  admits  of  celestial  and 
spiritual  fit-sh  and  hoves,  confessing  to  Faul's  enarration  of  the 
mystery  of  the  resurrection.  I  Cor.  xv. 

In  his  answer  touching  the  lucidity  of  Christ's  body  after  his 
ascension,  he  saith,  the  soul  may  even  enjoy  herself,  out  of  her  ter- 
restrial body. 

That  the  glorified  body  is  organized,  which  he  calleth  organized 
light. 

That  if  the  <»bjector  understands  terrestrial  flesh  and  bones,  is  it 
a  fault  to  deny  it  ?  That  the  body  of  Christ  in  heaven  is  not  terres- 
trial flesh  and  bones,  but  of  a  more  refined  nature  :  for  the  apostle 
saith  expre'islv.  titat  ♦'  flesh  and  blood  cannot  inherit  the  kinudoni  of 
God."  I  Cor.'xv  50. 

That  arcurdiiifi,  to  testimony  in  scripture,  we  shall  find  that  a 
glorified  body,  or  tliat  body  wherewith  they  shall  be  rewarded,  who 
shall  attain  to  that  blessed  re^-urrection,  which -is  the  most  precious 
hope  (»f  all  true  chnstirins,  may  be  dignified  with  tiiese  tlirre  titlf-s, 
angelical,  spiritual,  and  celestial.  It  is  an  angelical  body,  because 
the  sons  of  the  resurrection  are  said  to  be  in  every  actual  respect, 
that  tends  to  any  real  perfection  or  happiness,  ef|ual  unto  angels, 
(l-uke  XX.  36,)  viz.  not  only  in  that  thing  of  immortality,  but  the 
sons  of  the  resurrection  are  absolutely  in  all  such  actual  respects, 
(as  above  intimated  )  equal  to  the  angels:  nor  can  the  con(liti«;n  of 
the  bodies  be  left  out  as  touciiing  the  natun^  and  glory  of  tl  <  m  :  hut 
a  sun  of  the  resurrection,  aiul  an  angel,  must  be  in  every  such  regard, 
all  on»* :   our  Saviour  seems  plainly  to  assert  so  much. 

Tliat  those  that  are  once  the  sons  of  the  resurrection,  plainly  be- 
come angels  thereby — for  they  were  sons  of  God  in  a  moral  or  spiri- 
tual sense  before. 


552 

It  will  conduce  something  to  the  better  understanding  of  the  na- 
ture of  a  gioritieil  body,  if  we  make  search  into  scripture,  what  the 
nature  of  the  angelical  bodies  is;  it  is  said,  Psal.  civ.  "Who 
maketh  his  angels  spirits,  and  his  ministers  a  flmne  of  fire."  Upon 
which  text  (xrotius  doth  freely  and  truly,  I  think,  not  unskilfully 
comment  after  this  manner :  "  Essean^elis  corpora,  sed  subtilissima, 
non  Pythagorpe  tantuin  &  Platonis  schola  sensit,  sed  &  Judsei  & 
veteres  Christiani,"  &c. 

That  the  fathers  were  of  this  opinion,  Agrippa,  in  his  Occulta 
Philosuphia  hath  also  noted. 

That  there  are  many  instances  how  igneous  and  lucid,  they, 
namely,  the  bodies  of  the  angels,  are,  with  which  the  best  of  them 
are  invested,  as  truly  that  of  Exod.  iii.  2,  Acts.  vii.  SO,  which  an- 
swers well  to  that  ot'  Heb  i.  7. 

The  bodies  of  the  more  glorious  angels  are  igneous  and  lucid. 

That  also  is  a  remarkable  example  of  the  lucidity  of  the  bodies  of 
angels,  which  we  have  in  \cts  xii.  where,  while  Peter  was  sleeping 
betwixt  two  soldiers  in  the  prison,  bound  in  chains,  the  angel  of  the 
Lord  is  said  to  come  upon  him,  and  a  light  to  shine  in  the  prison,  &c. 

I  will  add  one  instance  more,  which  is,  Dan.  x.  5.  where  tlie 
angel  that  instructed  Daniel,  is  thus  described  ;  "  Then  I  lifted  up 
mine  eyes,  and  looked,  and  behold  a  certain  man  clothed  in  linen, 
whose  loins  were  girded  with  fine  gold  of  Ophas ;  his  body  was  aUo 
like  beryl,  and  his  face  as  the  appearance  of  li^ihtning,  and  his  eyes 
as  lamps  of  fire,"  &c  This  appearance  certainly  of  this  angelical 
shape  is  fiery,  lucid  and  glorious  :  it  is  manifest  that  they  are  very 
luminous  and  glorious. 

Whoever  is  invested  with  such  a  body, as  is  reserved  for  the  sons 
of  the  resurrection,  will  be.  if  he  please  to  show  himself  thus  lutid 
and  glorious,  of  which  I  shall  want  no  more  examples  than  that  one 
of  our  Saviour  Christ's  body;  for  all  ours,  at  the  resurrection,  are 
to  be  made  like  to  his  glorious  body;  and  how  lucid  and  angelical 
his  body  was  after  his  ascension  into  heaven,  may  appear  from 
Apocal.  i.  13,  where  one  like  unto  the  Son  of  man,  is  said  to  be 
"  clothed  with  a  garment  down  to  the  foot,  and  girt  about  the  paps 
with  a  golilen  girdle  ;  his  head  a-id  his  hair  to  be  white,  like  wool, 
as  white  as  snow;  that  his  eyes  as  a  flame  of  fire,  and  his  feet  like 
unto  fine  bi-ass,  as  if  they  were  burninwin  a  furnace  ;  and  his  voice 
as  the  sound  of  many  waters;  a  sharp  two-erlged  sword  came  out  of 
his  mouth;  and  his  countenance  was  as  the  sun,  shining  in  his 
strength."  This  body,  I  tliink,  is  sufficiently  lucid,  and  expressly 
and  almost  exactly  conformable  to  that  of  the  angel  which  appeared 
to  Daniel,  as  any  one  may  observe,  that  listeth  to  compare  them. 

The  like  appearance  of  our  Saviour  seemetli  to  be  also,  (Apocal. 
X.)  where  an  angel  is  said  to  be  "clothed  witii  a  cloud,  witii  a  rain- 
bow on  his  head,  and  his  face  to  be  as  the  sun,"  &c. 

I  will  add  his  appearing  to  Saul  out  of  the  heavens,  as  he  was 
going  to  Damascus,  (Acts,  ix.)  that  "suddenly  there  shined  round 
about  him  a  light  from  heaven,  ifec  above  tiie  briifhtness  of  the  sun," 
chap.  xxii.  6.  and  xxvi.  13.  Which  ai^iiii  doth  not  only  assure  the 
reality,  but  the  exceeding  great  splendour  of  the  corporeal  presence 


553 

of  riirist;  which  is  also  agreeable  to  that  in  Apocal. :  "And  his 
counfenance  was  as  the  sun  shining  in  his  strengtli." 

Out  of  a!I  which,  [  hope,  if  is  plain  enoujih,  thai  as  our  Saviour 
hath  said,  that  the  sons  of  the  re'^urrection  do  become  ipso  facto^ 
an<j;pls  in  condition,  as  well  for  the  splendour  and  constitution  of 
their  bodv.  as  their  immortality.  The  body  of  our  Saviour,  after 
his  resurrection,  bpinjr;  so  accurately  answerable  in  liaiht  and  jrlory 
to  the  most  illustrious  appearances  of  anj>els.  in  either  the  Old  or 
New  Testament :  and  this  alone,  one  would  think,  might  be  sufficient 
to  assure  us  of  the  lucidity  or  luminosity  of  the  body  of  Christ,  as 
also  of  all  our  resurrection  bodies. 

For  the  spirituality  of  this  body,  see  1  Cor.  xv.  44.  "  It  is  sown  a 
natural  body,  it  is  raised  a  spiritual  body  ;  there  is  a  natural  body, 
and  there  is  a  spiritual  body."  &c. 

T  think  it  is  most  reasonable  to  understand  the  resurrection  body 
to  be  called  spiritual,  not  for  that  it  is  actuate*!  by  a  spirit,  (for  the 
soul  is  a  spirit  that  actuates  the  natural  body,)  but  for  that  the  body 
itself  is  become  spiritual  :  which  I  must  confess,  ('alvin  seems 
abhorrent  from,  but  merely  out  of  his  ignorance  in  philosophy  :  for 
he  reprehends  those,  qui  snbsfnnfidm  corporis  jmtant  fore  spirihia' 
levi.  Sec.  Calvin  seems  to  be  afraid  of  the  opinion  of  the  body 
being  spir'tual,  as  implying  a  substantial  change,  &c. 

T'^ere  is  not  any  inconvenience  to  admit,  that  the  resurrection 
bodv  is  a  cpiritua!  bodv  ;  that  is  to  sav,  that  the  contexture  of  it  is 
of  more  subtile  parts  than  those  that  constitute  the  earthly  bodies. 
p.  498. 

|"And  so  he  distinguishes  between  that  terrestrial  statue,  or  body 
that  N'lam  had.  and  the  spiritual  bodies  of  those  that  are  made  con- 
formable to  the  last  Adam,  ami  to  his  glorious  condition.] 

Such  as  are  nj>t  of  a  stupid  and  statue-lik^  condition  (»f  themselves, 
but  of  such  a  nature  as  hath  an  activity  in  itself,  and  doth  most  won- 
derfully contribute  to  the  most  lively  and  most  divine  and  enlarged 
vital  operations  of  the  soul. 

[In  this  manner  hath  he  given  his  distinction  upon  the  words,  "  It 
is  sown  a  natural  (or  animal)  body,  it  is  raised  a  spiritual  body."] 

The  resurrection  body  is  heavenly  or  celestial  :  as  the  first  man  is 
of  the  earth,  earthly  ;  the  second  man  is  the  LonI  f»-om  heaven  ;  as 
is  tl>e  earthly,  such  are  they  that  are  earthly  :  and  as  is  the  heavenly, 
such  are  tla-y  also  that  are  heavenly  ;  and  as  we  have  borne  the 
image  of  the  eartldy.  we  shall  also  bear  the  image  of  the  heavenly. 
And  then  it  follows:  "But  this  I  must  tell  you,  brethren,  that  flesh, 
and  hloofi  cannot  inherit  the  kingdom  of  God" — not  that  they  shall 
only  have  heavenly  bodies  in  a  moral  sense  or  spiritual  meaning  ; 
bodies  in  which  they  shall  be  heavenly  minded,  [for  such  slips  as 
these,  and  dilute  senses,  are  very  dangerous,  &c.]  but  that  they  shall 
have  an  heavenly  body  in  that  sense  that  Adam  had  an  earthly, 
%vliich  was  not  called  an  earthly  body,  for  that  he  was  earthly  minded 
in  it,  but  because  his  body  was  of  an  earthly  substance. 

Really  and  physically  heavenly,  not  only  morally  :  we  sl^aM  be 
such  in  our  corporeal  constitution  as  our  celestial  Lord  is  in  his; 

4  A 


554 

we  shall  bear  his  image  of  heavenly  glory  and  brightness,  not  only 
in  a  moral,  but  natural  sense — nor  can  1  imaiiitie  how  interpreters 
could  be  carried  so  forcibly  off  from  so  obvious  and  true  a  sense,  had 
it  not  been  by  reason  of  some  false  pre-conceptions  in  philosophy, 
that  had  corrupted  their  minds,  and  perverted  their  judgments, 
namely,  the  hypothesis  of  Ptolemy  and  Aj-istotle. 

By  an  heavenly  body,  I  would  understand  an  angelical  body. 

That  the  heavens  are  fluid,  according  to  the  most  ancient  and 
divine  philosophy,  as  the  very  notion  of  tiie  Hebrew  word  intimates. 

Our  resurrection  bodies  will  be  furnished  with  the  seeds  and  prin- 
ciples of  light  and  splendour,  and  be  more  beautiful,  and  more  full 
of  lustre  and  glory,  than  the  heavenly  matter  itself;  as  that  part  of 
the  earth,  which  becomes  a  human  body,  is  more  precious  and 
beautiful  than  the  earth  itself  before  it  be  modified  into  a  frame  fit 
for  the  functitms  of  life  :  so  that  whether  we  consider  the  angelical- 
ness,  spirituality  or  heavenliness  of  the  body  at  the  resurrection, 
there  is  all  reason  to  conclude,  that  it  will  be  of  a  bright  and  lucid 
nature  ;  which  is  not  only  agreeable  to  reason  and  t^e  scripture,  but 
also  to  the  sayings  of  the  fathers  themselves,  as  S.  Hierom,  S.  Ma- 
carius,  S.  Ephrem,  S.  Austin,  as  jou  may  see  in  Vossius,  in  his 
Theses  de  Corpore  Glorioso. 

But  nothing  more  express  for  our  purpose  than  that  of  S.  Ephrem, 
in  his  discourse  of  the  resurrection,  viz.  "  Justorum  corpora  septu- 
plum  supra  solis  fulgebunt  radios.'' 

^'  How  angelical,  how  spiritual,  how  heavenly  or  celestial,  how 
refulgently  bright  and  glorious  tlie  bodies  of  the  blessed  are,"  &c, 
and  more  particularly  the  body  of  our  Saviour,  that  shone  about 
saint  Paul,  and  saint  John,  as  the  sun  in  his  strength,  &c. 

The  first  man  is  of  the  earth,  earthly;  the  second  man,  that  is 
the  Lord  Jesus,  the  heavenly  man,  from  heaven.  And  who  should 
be  entirely  heavenly  if  not  he  ?  And  what  has  earth  to  do  to  either 
descend  from  heaven,  or  ascend  thither?  Or  what  body  more  radi- 
ent  or  refulgent  than  the  sun  in  his  greatest  brightness  can  be 
vitally  organized,  but  it  must  be  of  an  heavenly  nature  indeed  ? 

We  have  all  reason  in  the  world  to  conclude  the  body  of  our 
Saviour  entirely  celestial. 

The  terrestrial  modifications  of  his  body  were^changed — all  clog- 
gings  thereof  were  quelled  and  abolished. 

"  Flesh  and  blood  cannot  inherit  the  kingdom  of  God  ;"  and  I  think 
there  is  the  same  reason  of  flesh  and  bones,  viz.  I  understand  natu- 
ral flesh  and  bones  not  glorified. 

I  demand  by  what  creed  that  hath  the  assent  of  the  universal 
church,  are  we  required  to  believe,  that  the  glorified  body  of  Christ 
consisteth  of  flesh,  blood  and  bones  ?  It  seeming  so  contradictory  to 
the  express  words  of  the  apostle,  as  well  as  unsuitable  to  the  nature 
of  the  heavens,  which  the  philosophers  now-a-days  conclude  to  be 
universally  fluid. 

[He  admits  of  a  body  of  flesh  and  bones,  provided  they  be  celes- 
tial and  spiritual  flesh  and  bones,  p.  503.] 

If  any  mortal  could  get  within  this  so  refulgent  orb  of  glory  and 
brightness,  and  approach  so  near  as  to  see  the  frame  and  feature  of 
so  divine  a  body — no  heart  could  escape  from  being  struck  into  a 


555 

swoon  at  the  sigtit  of  so  overcoming  a  beauty  and  majesty ;  nor  the 
soul  of  the  beholder  from  beitiu;  carried  quite  away  in  an  extatic  lit 
of  love  and  joy,  and  transporting  admiration,  p.  503. 

Touching  the  sameness  of  the  body.. 

The  atheist  makes  a  fresh  assault  from  the  sense  of  the  word  refur- 
rectin  as  it  is  implied  the  rising  again  of  the  very  same  numerical 
body,  in  the  strictest  scholastic  sense.  To  which  is  answered, 
first.  That  fiesur°;ere  in  Latin  implies  no  such  thing  necessarily  ;  but 
that  as  a  city  or  temple,  supposed  being  razed  to  the  ground,  and 
from  the  very  foundations — is  truly  said  to  be  rebuilt,  and  so  is  both 
deemed  and  called  the  same  temple  and  city  again,  though  not  a 
stone  were  used  of  the  former  structure  ;  provided  only,  that  they 
be  rebuilt  upon  the  same  ground — though  the  same  numerical  matter 
"were  n(»t  congested  together  to  make  the  same  body  at  the  resurrec- 
tion, the  stable  personality  being  in  the  soul,  &c. 

[He  placeth  the  sameness  of  the  body  that  shall  be,  upon  its  vital 
union  with  the  soul,  and  saith,]  That  rcsurrectlo  is  to  be  interpreted 
according  to  the  latitude  of  the  original  to  which  it  answers,  namely, 
«r«««-/«5-/5,  £yff  ?'j.  which  signify  only  vivification,  or  erection  into 
lile  :  but  then  considering  it  is  spoken  of  them  that  have  in  ^ome 
sense  ceased  to  be  alive,  that  in  that  sense  it  signifies  revivification, 
whence  the  atheist's  objection  from  the  word  resurrect  o,  is  utterly 
defeated,  p.  506. 

T'le  schola-tic  state  of  the  resurrection  is  described,  namely,  that 
we  shall  have  the  same  numerical  bodies  in  which  we  lived  here  on 
earth  ;  and  that  these  very  bodies,  the  moulds  being  turned  asnie, 
shall  start  out  of  the  grave  :  to  which  I  presently  subjoin  :  this  doc- 
trine the  atheist  very  dearly  hugs,  as  a  pledge  in  his  bold  conceit  of 
the  falseness  and  vanity  of  all  the  other  articles  of  religion. 

But  for  those  that  take  any  pleasure,  or  find  any  ease  or  satisfac- 
tion of  mind,  in  the  conclusions  or  phrase(dogies  of  the  school-di- 
vines, touching  this  point,  they  are  left  free  to  enjoy  their  own 
apprehensions,  and  may,  if  they  please,  either  fancy  it  necessary, 
that  all  bodies  should  rise  out  of  the  ground,  the  moulds  being  cast 
aside;  or  else,  conceive  only  that  God  will  by  his  omnipotency, 
gather  all  the  particles  of  our  bodies,  whether  flying  in  the  air,  or 
floating  in  the  water,  and  frame  them  together  on  the  sur'ace  of  the 
earth,  &c.  concerning  such  things,  they  may  vary  their  fancies  as 
they  please,  &c.  p.  508. 

To  the  second  objection  he  saith,  I  answer  farther  as  concerning 
the  scripture  itself;  That  1  dare  challenge  him  to  produce  any  place 
of  scripture,  out  of  which  he  can  make  it  appear,  that  the  mystery 
of  the  resurrection  implies  a  resuscitation  of  the  same  numerical 
body.  The  most  pregnant  of  all  is,  (Job  xix.)  which  later  interpreters 
are  now  so  wise  as  not  to  understand  at  all  of  the  resurrection:  The 
1  Cor.  15,  that  chapter  is  so  far  from  asserting  this  curiositiy,  that 
it  plainly  says,  it  is  not  the  same  borlv;  but  t!\at  as  God  gives  to 
the  blades  of  corn,  grains  quite  distinct  from  that  which  was  sown, 
so  at  the  resurrection  he  will  givp  the  soul  a  body  quite  different 
from  that  which  was  buried,  as  different  as  a  spiritual  body  is  from 
a  natural  body,  or  an  heavenly  from  an  earthly,  p.  508,  509. 


A  POSTSCRIPT 

BT  WAV  OF 

ANIMADVERSION  AND  COUNSEL. 


SERIOUS  and  impartial  reader,  T  have  collected  these  passages  that  thou 
inayst  not  only  see  how  some  of  these  learned  men  difter  about  this  mysterious 
and  weighty  point  ;  but  also  how  unreasonable  it  is  for  any  of  them  to  be  ob- 
truding this  or  the  like  unlearned  question  upon  us,  viz.  "  How,  and  with  what 
body  are  the  dead  raised,  &.c."  or  to  seek  occasions  to  vilify  us  about  this  point, 
which  our  opposers  are -not  only  confounded,  but  liable  to  be  shaken  about. 
The  question  is  not  only  unlearned,  but  impei  tinent  and  unnecessary  to  salva- 
tion. It  is  not  necessary  that  men  should  imagine,  how  they  shall  be  clothed, 
or  accommodated  with  bodies  in  heaven  ;  but  to  inquire  the  way  thitlier,  that 
they  may  walk  in  it,  and  be  solicitous  to  know  that  power  and  inward  ope- 
ration, whereby  they  may  be  made  sons  of  God,  and  attain  to  the  resurrection 
of  the  dead,  as  being  children  of  God,  and  of  the  resurrection. 

If  men  walk  in  the  true  light,  and  so  truly  serve  and  please  God  on  earth, 
they  shall  not  need  to  <loubt  or  dispute  about  their  future  beings  in  heaven. 
Their  business  is,  t.:  get  thither,  and  God  will  well  accommodate  them  there. 
Men  ought  not  to  be  too  curious  and  serotinous  in  matters  beyond  their  reach, 
as  to  the  manner  of  their  future  beings,  or  how  they  shall  be  reserved  for  eter- 
nal rewards. 

There  are  two  things  tend  to  atheism,  or  to  make  men  atheists,  \iz. 

First.  Some  men's  curiosity,  in  studying  and  searching  into  matters  and 
things  beyond  their  capacities  and  reason,  being  things  of  another  life  and  pnn- 
ciple  than  they  are  in. 

Secondly.  Otlier  men's  self-confidence  in  asserting  things  contrary  to  reason 
and  manifest  experience  ;  and  in  particular,  in  their  affirm:ng,  that  these  self- 
same terrestrial  bodies  of  ilesh,  blood,  and  bones,  shall  be  made  spiritual,  im- 
mortal, and  incoiTuptible,  and  yet  the  same  matter  and  substance  as  now. 

It  is  true,  that  Henry  Moor  had  finer  and  more  excellent  notions  about  the 
resuiTection  than  many  other  learnetl  men,  and  aimed  at  the  truth  and  spiritu- 
ahty  thereof,  from  the  visions  of  the  holy  men  recorded  in  the  scriptures.  But 
if  any  should  soar  after  those  notions,  how  fine,  thin,  sublime,  or  desirable  so- 
ever they  seem  to  be  lo  that  aspiring  mind  that  desireth  to  fi  ed  upon  'he  tree 
of  knowledge,  such  are  in  danger  both  to  fall  short,  and  miss  of  the  fruit  of  the 
tree  of  life,  and  of  the  resurrection  of  the  just. 

Therefore,  O  breatliing  souls,  retire,  and  sink  down  to  the  holy  principle  of 
light  and  life  in  yourselves,  so  that  that  may  rend  the  veil  of  darkness,  open 
you,  and  show  itself  in  Its  own  purity,  virtue,  and  efficacy  to  you  ;  that  thereby 
you  may  know  Christ  revealed  in  you,  to  be  your  resurrection  and  lift-,  your  liope 
of  glory,  and  everlasting  reward,  your  strength,  nourishment,  and  souls'  satisfac- 
tion :  "  For  this  is  hfe  etemal,  to  know  God,  and  Jesus  Chrl.st  whom  he  hath 
sent  ;"  that  in  him  each  of  you  may  arise  to  righteousness  and  peace  here,  and 
to  glory  hereafter.  And  though  it  appear  not  what  you  shall  be,  yet  it  is  mat- 
ter of  satisfaction,  stay,  and  comfort,  that  you  hav  •  such  experience  t)f  the  love 
of  God,  as  to  be  his  chddren,  and  to  have  his  witness  and  testimony  in  you, 
that  his  appearance  and  work  will  be  to  your  glorv  and  future  felicity  in  im- 
mortality, where  we  shall  have  a  building  of  God,  an  house  not  made  with  hanf'.s, 
eternal  in  the  heavens;  "for  in  this  we  groan  earnestly,  &.c.  that  m'>rtality 
might  be  swalh  wed  up  of  life."  Now,  he  chat  hath  wrought  us  for  the  self- 
same thing,  Ts  God,  who  also  hath  given  unto  us  the  earnest  of  the  spirit,  glori- 
fied be  his  name  forever. 

GKOKGE  WHITEHEAD. 


A  CONCLUSIVE  ADVERTISEMENT. 

Serious  ueaueb, — The  many  controversies,  the  great  employment  of 
press,  the  envious  striving's  of  our  adversaries,  and  their  interposing  to  preju- 
dice and  divert  the  minds  of  people,  with  their  furious  oppositions  and  per- 
verse gain-sayings,  from  ttie  reception  of  truth,  (which  requ  red  our  more  brief 
and  speedy  answers,)  have  occasioned  the  long  delay  of  publishing  this  book 
after  it  was  written;  but  I  hope  it  will  not  be  unseasonable  at  l.ngth,  but  of 
service  to  many,  for  the  information  of  such  honest  minds  as  sincerely  seek  to 
understand  the  truth  about  those  principal  matters  of  controversy  between  us 
and  our  present  opposers,  herein  unfolded.  And  if  the  manner  or  method  of 
wording  any  passages  of  reprehension,  84c.  seems  too  harsh  or  sharp  in  the  eye 
of  any,  who  have  not  known,  nor  been  concerned  (as  we  are)  witli  such  implac- 
able adversaries,  let  not  this  disgust,  or  iiinder  them  frolm  eyemg  the  light 
and  manifestation  of  truth  aimed  at,  really  intended,  and  seriously  contended 
for,  in  the  matter  and  substance  of  these  discnurses  ;  considering  also  (in  the 
reading)  the  re  provable  occasions  given  us  by  those  fro  ward  spirits  we  have  to 
deal  withal,  our  zeal  being  for  the  truth  as  made  known  to  us  ;  and  that  in- up- 
rightness and  simplicity  of  heart  to  God,  and  love  to  souls,  we  have  taken  this 
pains,  with  much  more.  And  v/e  must  speak  and  write  matters  according  to  our 
several  gifts,  and  as  we  see  occasion,  as  they  naturally  arise  and  spring,  even  in 
the  simplicity  of  truth  received  ;  not  as  men-p leasers,  nor  to  gratify  men's  ciu'i- 
ous  fancies  and  affections ;  but  as  those  that  must  give  account  unto  God,  whose 
we  are. 


4B 


E 

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id  w 


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